Beruflich Dokumente
Kultur Dokumente
by
Parashat Pinhas
The Jews were also to strike them, for they hated you with their schemes which they schemed against you concerning Peor and concerning Kozbi the daughter of the prince of Midyan. This, our Sages tell us, refers to another mitzvah related to war. The Torah commands us, When you lay siege to a city to do battle with it to conquer it, do not destroy its trees, wielding an axe upon them (Devarim 20:19). With Midyan things were different: To them do not do so. Rather, destroy their trees. Not only that, they were to stop up their fresh water wells as well, a total departure from the Torahs usual precautions to prohibit wanton destruction and waste (Bamidbar Rabbah 21:6).
concerning Kozbi the daughter of the prince of Midyan, or in other words, because they made the nation sin. The Torah is telling us that we should not hold on to a suppressed longing for our sins of days gone by, along with nostalgic affection for our companions in crime. Rather, we should despise both sin and its purveyors, and break all contact with them, emotional as well as material. Even their possessions their fruit trees and water springs should be destroyed. Attractive and useful as they might seem, we should allow no traces to survive which might remind us of our earlier sinful connection with them.
True Repentance
This commandment is based on a profound understanding of human nature. Our Sages tell us how we can gauge the sincerity of a sinners repentance. When he destroys the tools of his sin, we know that he has truly put it behind him (Sanhedrin 25a). To use their example, if a gambler is still too attached to his dice or poker chips to do away with them, it shows that he is still attached to the sin they represent. The blemish to his soul caused by his transgression still exists, preventing him from achieving atonement. When he is finally capable of shattering these things with his own hands, the blemish is gone. If he cannot bear to part with them, there is still a link connecting him to the old sin. Now we can understand why Hashem commanded the Jewish people to hate the Midyanites and strike them, along with what seemed to be useful property. When the nation could truly hate them and their appealing material goods, it was a sign that they were purified and capable of achieving atonement.
With his evil counsel, Bilam sought to pave the way to the Jews eventual assimilation, by arousing their appreciation and admiration for the surrounding nonJewish nations and their culture. When they began to be impressed with the behavior and accomplishments of these nations, the first drops of poison trickled into their hearts. Admiration would quickly develop into emulation and finally, assimilation, G-d forbid. This admiration, the very root of assimilation, is the blemish described by the Ohr HaHayyim. The way to correct this blemish is by hating the Midyanites. The Al-mightys commandment to hate the Midyanites means separating from them and their deeds entirely, even in thought and emotion; they should have no place in the mind or the heart. When we have disconnected from the instigators and our bond to them has been severed, the Torah can then command us to take revenge on them. As we said earlier, the commandment to hate the Midyanites came first. The additional commandment to take revenge for the Children of Israel from the Midyanites (Bamidbar 31:2) followed at a later date.
the construction of the first Bet HaMikdash, he married Pharaohs daughter. The festivities in honor of both occasions were held simultaneously, and the merriment of the wedding outdid the joy surrounding the dedication of the Temple, a tragic desecration of Hashems Name Our Sages tell us something about the way Pharaohs daughter chose to celebrate her marriage to the pious Jewish king. She brought in a thousand different types of musical instruments and had them play for Shlomo. As each one played its own distinctive music, she would tell him, This type of music is played for this idol, and that type of music is played for that idol. Shlomo allowed this to go on all that night, and he did not protest. It was then that Hashem vowed that the Bet HaMikdash would one day be destroyed (Bamidbar Rabbah 10:4). How could this have happened? Can we imagine that Shlomo HaMelech condoned idolatrous musical performances, especially on so holy a night? The answer to this question is especially revealing. The performance per se was not an idolatrous service; it was merely lively, contemporary wedding music, played in honor of the bride and groom. True, the melodies happened to be rather easily identified imitations of the music played at pagan festivals, but did that really matter? Presumably the lyrics had been carefully changed to suit the occasion perhaps they were even sacred Torah verses, set to catchy tunes. But this did not change the source of the music. It was non-Jewish, impure and impious, and totally inappropriate for a Jewish wedding. It sealed the decree that led to the Destruction of our Holy Temple. We do not elevate a beautiful piece of non-Jewish music by giving it kosher lyrics. On the contrary when we play it at our own celebrations, it drags us down. A Jewish wedding builds a home. Non-Jewish music, even if it is touched up to give it a Jewish flavor, leads to destruction, G-d forbid. How can we prevent this negative effect on ourselves and our families? By following the Torahs commandment to hate the evil nations who entice us to sin, and by viewing all their achievements for what they truly are. The beauty and charm of their art and culture music included have a distinct aim: the glorification of immorality and ultimately, denial of G-d. If we despise them, viewing them with disdain rather than with envy and esteem, we disconnect from them and will feel no desire to imitate them.
what does this mean? How are we to deal with those who hate Hashem, mocking Torah and mocking those who fulfill its mitzvot? We find the answer in the Remas glosses on the very first paragraph of the Shulhan Aruch (Orah Hayyim1:1). He writes, And he should not be ashamed because of those who mock him in the service of Hashem. Even if others are laughing at us for being old-fashioned, obstinate, or naive enough to be religious, we should shrug off their unpleasant comments and amused grins and persist with what we know is right. Citing the Bet Yosef, the Mishnah Berurah adds, However, we should not quarrel with them, because the trait of brazenness is very ugly, and it is not proper to use it at all, even in the service of Hashem, for [this trait] will acquire a hold on our souls even in instances where it is not related to the service of Hashem. In other words, warns the Mishnah Berurah, despite our good intentions, caution is in order. We may start out being rough and aggressive in the name of Torah, in what could be regarded as a permissible manner, but once the habit is established, we will soon become rough and aggressive without any justification. Where does this leave us? Should we rush to defend Torah, ready to fight to protect it, or should we remain silent even when others deride it, in order not to ruin our middot and refined personality? The Mishnah Berurah provides clear guidelines in the Biur Halachah on this paragraph (ibid. 5). Our response should be defined by the nature of the issue at hand. He writes, Know that the Bet Yosef, who warns us about picking fights with those who mock us, was only speaking of a case when one does a mitzvah personally, and people mock him for it. Then he certainly should pay no attention at all to their ridicule, and he should not quarrel with them. However, if he lives in a town or a country where there are heretics who rise up against the Torah, and wish to enact laws concerning municipal or national matters in order to turn people away from the Will of Hashem, he should begin by speaking to them peaceably. But if they do not listen, he is no longer limited to peaceful negotiation, because the Bet Yosef did not speak of such circumstances at all. And it is a mitzvah to hate them and quarrel with them, in order to thwart their plans in whatever way he can. And King David, of blessed memory said, For those who hate You, Hashem, I hate, and I fight against those who rise up against You. I hate them with utter hatred (Tehillim 139:21-22).
When the taunts and abuse are directed at us personally, we should ignore them and remain silent. When it is the Torah itself that is under fire, together with those who learn and fulfill it, or when the attack is directed against observance of Torah law in the community at large, endangering their spiritual future, our response must be different. We should first attempt to avert the threat with peaceful means. If that
6
does not work, it is time for an aggressive stance, using any legitimate means at our disposal.