PARASHAT MATOT MASEI

Parshat Matot Masei 2024 - Life, the Universe and Everything

By Dan Cohen

We previously discussed author Douglas Adams and his book series, The Hitchhiker’s Guide to the Galaxy. For this week's McGuffin, we return to his text.

Adams wrote a crucial joke in the plot of his books. He wrote about a giant computer called Deep Thought, which reveals that the answer to the meaning of Life, the Universe, and Everything is "Forty-two." 

This joke has become a universal symbol - like if you know, you know. People still reference it in various ways, like noting "42" in different contexts or naming office complexes like those at Google's HQ and CERN. Even Finding Nemo uses the address 42 Wallaby Way.

Likely, Douglas Adams did not study Tanach, yet there are many connections to understand how 42 might be the answer to everything.   

First, earlier in the book of Leviticus, we read about the High Priest's service on Yom Kippur. On the holiest day of the year, in the most sacred location on earth, in the holiest of holies, the High Priest utters Hashem's 42-letter name. This 42-letter name honors Gd’s divine power and essence. Gd instructed us to make it a significant part of the Yom Kippur service. The name was rarely uttered and only done by the one man designated. 

We read, “For on this day he (the High Priest) will provide atonement for you to purify you.” (Leviticus Chapter 16, Verse 30)

We learn that when the people outside the Temple heard the High Priest utter the holy name of G‑d, etc., they would prostrate themselves and proclaim G‑d's majesty. They would say the words we use daily after the first line of the Shema Prayer, i.e., "Blessed be the name of His glorious Majesty forever and ever." (Baruch Shem Kavod Malchuto L’olam Va-ed). Millennia later, we still bow down, a unique occurrence, during the Yom Kippur service and prostrate ourselves to honor this occurrence and connection with Hashem.

The very use of the 42-letter name and the thoughts of reverence filling the people's minds at that moment were holy and elevating. Having Hashem in mind at that particular moment lifted the nation.

Second, in our Parsha, Chapter 33 in the Book of Bamidbar opens with verses 1 and 2: “These are the journeys of the children of Israel who left the land of Egypt in their legions, under the charge of Moses and Aaron. Moses recorded their starting points for their journeys according to the word of the Lord, and these were their journeys with their starting points.”

The parsha then describes the 42 journeys and stops the Jewish nation made across the 40 years in the desert between leaving Egypt and arriving in Israel. 

The Baal Shem Tov, a prominent figure in Chassism, proclaimed, “The forty-two ‘stations’ from Egypt to the Promised Land are re-enacted in the life of every individual Jew, as his soul embarks on its journey from birth to its return to its Source.” This profound insight underscores the spiritual growth and personal development that the 42 stops symbolize, inspiring us to embrace our life's journey at every stop with courage and determination.

The 42 stops are also referred to as journeys, symbolizing the continuous process of growth and learning. Each stop represents a phase in our lives, and each journey between stops presents an opportunity to learn, fail, and grow. Even when we feel stuck, we are still on a trip, with opportunities to learn and grow. These lessons will inform the rest of our journeys.  

Third, as you see in verse 2, the Torah elaborates on the journeys in two ways. “Moses recorded their starting points for their journeys according to the word of the Lord, and these were their journeys with their starting points.”  Why repeat it?

Rav Hirsch teaches that the first phrase, where the phrase “starting points” leads into “journeys,” urges us to focus on the future and where we are headed. We journey to grow closer to Hashem and gain greater knowledge of ourselves through trials and adversity. Gd, he says, wants us to understand that whether we like it or not, each stop and journey was part of his plan for us as individuals and as a nation.   

On the other hand, Hirsch's interpretation of how the phrase “journeys” precedes “starting points” serves as a reminder to remain present in each of these stops. While these are all part of a larger plan, self-awareness is available if we just hunker down and experience the moment in its fullness. Hirsch’s charge is the essence of mindfulness, which we’ve discussed many times: Be. Here. Now. This mindfulness tool can enlighten us and make us more reflective about our life's journey.

These three ideas may not yield the secret to Life, the Universe, and Everything as I had hoped, but they give us a running start.  From the Kohen Gadol and his utterance of the 42-letter name of Gd, we learn the value of keeping Hashem at the forefront of our minds. From the Baal Shem Tov, we understand that the 42 journeys give us meaning and growth opportunities. From Rav Hirsh, we see that our travels and 42 stops present opportunities for Emunah during our journeys and awareness of the power of the present moment during our stops. 

Our friends at Aish put it best: From these journeys, remember that each situation today is tailor-made for you to help you fulfill your highest potential. Now, look at your day, circumstances, and journeys through that lens and see if it unlocks the secrets of your personal and spiritual universe. It might just be…42

PARASHAT PINCHAS

Parshat Pinchas - Typos and Zealots

By Dan Cohen

Proofreading is not my strong suit. My writing improved drastically in accuracy when Microsoft Word introduced spell check decades ago. It’s not that I didn’t know how to spell; I wasn’t willing to sacrifice my speed for missing a few letters or words. Today, using online tools, I count on the wisdom of the software to catch and correct my errors in real-time.  

In its exacting perfection, the Torah contains 304,805 letters in a prescribed text that no one can alter. A sofer (scribe) who writes a Torah with quill and ink on animal skin must do so flawlessly.  No blemishes or mistakes are tolerated, underscoring the awe-inspiring reverence for this sacred text. 

If a word is missing or a letter is wrong, the Torah must be returned to a sofer for repair. This means stopping and swapping a Torah during the actual reading if necessary.

Amidst that idea of perfection, we are confronted with a blemish this week. However, this one most sages agree needs to be there and teaches us important lessons about religious zeal and national unity. 

But first, who was Pinchas? 

In last week’s Torah portion, Pinchas took matters into his own hands and killed two people engaged in immoral behavior in violation of orders from Moshe and Hashem. Pinchas killed Zimri, the son of Salu, a prince of the father’s house of the Simeonites. He also killed Cozbi, the daughter of Zur, an influential Midianite leader.  

Pinchas, a grandson of Aaron, was not initially made a priest together with the sons of Aaron. However, as a reward for his actions, G-d gave him an eternal covenant of priesthood.

G-d also honors Pinchas for his zeal and grants him the covenant of peace. This concept troubled our rabbis, who sought to understand how G-d chose to reward Pinchas after he took two lives, even if the individuals deserved punishment. 

Chapter 25, Verse 11 and 12 says, Phinehas (Pinchas) the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them so that I did not destroy the children of Israel because of My zeal. Therefore, say, "I hereby give him My covenant of peace.”

When written, the vav in the word Shalom is broken. Imagine two vertical lines with a small break. Sure, there is also some calligraphy flourish (see photo). As if to tamp down any controversy, the Talmud in Kedushin 66b cites Rabbi Nachman, who states that the “vav” in the word Shalom, is “k’tee’ah,” broken.  

It is not a mere typo but a deliberate imperfection with profound meaning. Why is this imperfect letter in our Torah?

Many of the sages focus on the difference between the words Shalom (written with a vav) and Shalem (written without one). Shalom can mean peace, but Shalem implies something even more profound, like wholeness. As a nation and individuals, we work and fight to achieve peace but can only find our wholeness in our relationship with Hashem. 

Rabbi Ephraim Buchwald, writing on Chabad.com, shares an insight from Rabbi Berel Wein. He suggests that the "Covenant of Peace" bestowed upon Pinchas might seem surprising given his zealous actions. However, the broken "vav" in the word "peace" sends an important message. While zealotry may be necessary in rare, exceptional cases, it is not the typical or desired path in Jewish tradition.

Pinchas undergoes a profound transformation following this covenant from a zealot to a peacemaker. His evolution, mirroring that of his grandfather Aaron, is a powerful testament to the Jewish value of striving for harmony and understanding. 

Rabbi Ephraim Buchwald also shares an enlightening perspective from Rabbi Shlomo Yosef Zevin on the symbolism of the broken vav. Rabbi Zevin explains that there are two types of 'unity.' 

There is mechanical unity, which is superficial and lacks integration. Imagine two sticks glued together.

Then, there is organic unity, which is natural and internal and leads to genuine harmony. This organic unity, where our bond with each other and Hashem is deep and authentic, is the type of unity the Jewish people should strive for. We should work to have a 'vav' that is united, not broken, representing that true unity is complete and harmonious. That is what was missing during Pinchas’ era.

Rav Hirsch adds two ideas. The first is that the broken vav symbolizes a time when leadership is challenged, and the zeal of someone like Pinchas is required. In our case, a tribal prince directly challenged Moshe and Gd with his actions with the Midianite woman. Pinchas’ effort was to restore not just peace (shalom) but the wholeness (shalem) of the people in the relationship between the people and its leaders. 

The second speaks to the broken vav representing the fractured peace among our nation. In the desert, Zimri’s actions split the nation apart. Hirsch teaches that we cannot repair our society by avoiding conflicts. We must actively engage in conflicts to fight for justice in these moments.  

Pinchas’ zealotry was a “disturbance of the peace,” but peace, Hirsch adds, requires us to sacrifice everything we own to achieve. We must take action when necessary. A zeal-driven effort, even if disruptive, is designed to help everyone find peace with each other and Gd.

Conversely, our “vav” stands broken when we avoid conflicts, cede public spaces to agents working against Gd’s will, and allow others to stir up strife with Gd. Hirsch points out that by failing to act to keep the peace, we make peace with the enemies of Gd.  He concludes that we cannot avoid conflict in the name of peace when Gd’s honor and our spiritual survival are at stake.  

I hope you find inspiration in Pinchas's difficult choice and are willing to fight for what you believe in and what you believe Gd wants from and for us. Pinchas, through his actions, sought to repair a broken people and a broken covenant. 

That doesn’t mean being a scold to others, but it does mean looking for ways to bring organic unity where there is division and demonstrate faith where it is lacking. And to always check and recheck your documents for typos!

MIZORAM BMC CONDUCTS SEMINAR ON JUDAISM AT AIZAWL

Participants of the Seminar at Shlom Tzion Synagogue, Aizawl.

(July 24, 2024) A 5-day seminar on Judaism has been recently concluded on Sunday, the 21st July, 2024 at the Shlom Tzion Synagogue at Aizawl. It began on 17th July at the initiative of the synagogues' patriarchs, the chairman, Gamliel Thomte and the treasurer, Nadav Hauhnar. The first three days were conducted at the residence of the treasurer, Nadav Hauhnar situated the Aizawl neighborhood of Eden Thar. Stressing a need for education and fulfillment of the community's spiritual needs, initiatives were taken by the BMC, Mizoram chapter. Ohaliav Haokip, the general secretary of the BMC (I) was invited to lecture the community on various aspects of Judaism. There were about 25 to 30 participants and was carried our with much enthusiasm. The last two days were held at the Shlom Tzion synagogue on Shabbat and the following Sunday, it concluded with meal sponsored by a member, Irvin Colney.

In a short conversation with Ohaliav Haokip, he filled in the details to our newsletter.

Q: What was the underlying motivation behind this seminar?

Ohaliav Haokip: It was the idea of the senior BMC members led by Pu Gamliel and Pu Nadav. They were actively supported by Ben Aryeh, who also serves as the BMC's Secretary. The other members also gave their

A discussion in progress.

full cooperation to this important matter which ultimately define their lives' mission. We don't have proper Jewish schools with most of the children going to regular schools. Their only exposure to Judaism being this synagogue, its Shabbat services and festivals. It has become important to let every congregation members know what it means to be Jewish. It has been a complete success and I think we have succeeded in implanting the importance of these learning. We know very well how learning is so important in Judaism. It is our mission to keep that light burning for all of us and the generations to come.

Q: Can you take us through the seminar, what happened during these 5 days?

O. H: We began with the most basic things in Judaism, a kind of a refresher's course, that is the daily things that one does, what is expected of a Jewish person. I began with Shacharit, Mincha, Maariv/Arvit, then I went on to the weekly ones, that is Shabbat. I followed it up with the monthly observations which is the Rosh Chodesh and the annual ones, festivals and fasts. I further divided the festivals with those from the Torah and those from the Sages. Then it was the mitzvot and brachot. These were interspersed with

Irvin Colney, sponsored the meal.

question time allotted for each topic. I am happy to say that I was asked a lot of questions and tried my best to answer them. We would have loved to have gone on to the philosophy side but that will be for another time when we are ready.

Q: Anything besides learning, perhaps a meal?

O.H: Since everyone is working, it was not possible to make it a whole day event. Instead, we designated evening hours, 7 pm to 10 pm, sometimes up to 11 pm at night. We'd all come to Pu Nadav's house at Eden Thar after supper, every evening and conducted the meetings there. We were served tea and light snacks for the duration of the seminar. We moved the seminar to Shlom Tzion synagogue for the duration of Shabbat and the last day. One of our members, Irvin Colney volunteered to sponsor an entire dinner for the concluding day on Sunday, the 21st July. He comes from a wealthy family and he was only happy to contribute what he could to make it a success and a memorable one at that. The whole community is thankful for his generosity.

Meal served for the Seminar.

Q: You are from Lamka which means that you have limited command of Mizo. How did you handle that?

O.H: You are right, even though I understand Mizo, I have trouble speaking it. That was one challenge we over came, though. I gave my lectures in a combination of both Kuki and English and a smattering of Mizo, a word here and there. There were two people who were there that made transitions of both languages into Mizo. Ben Aryeh is fluent in both Mizo and English, he came in when my talks were delivered in English. When I spoke in Kuki, I have Noah. Noah is originally from Lamka but he has lived in Aizawl for a very long time. His Mizo is no different from any other Mizo, not even an accent and moreover he has not forgotten our language, or should I say dialect.

Q: Any concluding words?

O.H: The seminar has been a tremendous encouragement for all of us. It stimulates learning and curiosity that leads to proper observations of the mitzvot, which is the objective for all of us. I am hoping that this program can be replicated in all our synagogues and communities, wherever we live. There is so much to learn and gain for all of us. As for me personally, as much as I enjoyed teaching whatever I know to an enthusiastic crowd, I have gained by learning as I teach. There is an ocean of knowledge in Jewish wisdom for us to explore. Our journey has only but begun!

Families enjoy meal at the end of the Seminar.