Dvar Torah for Parshat Pinchas

Based on Likutey Halakhot, Hilkhot Shomer Sakhar 2:10–11

Moshe Rabbeinu asked Hashem, “Provide for the people a leader, someone who has the spirit of God within him” (Numbers 27:16). What is meant by “someone who has the spirit of God within him”? One who knows how to deal with each and every individual (Rashi on verses 16 and 18).

The Beit HaMikdash (Holy Temple) is destroyed and we are in exile. This is what we are mourning in this three week period in which we find ourselves. Our Sages teach us that this sad state of affairs was brought about by sinat chinam, baseless hatred (Yoma 9a). The baseless hatred is not limited to petty jealousy. Our baseless hatred has a good reason! So we think. We have a tendency to be divisive, because when we see people conducting themselves somewhat differently from ourselves, we think, “They don’t mean l’shem Shamayim” (for the sake of Heaven).

The most basic machloket (argument, disagreement, contention) is between the yetzer hara (evil inclination) and the person. The yetzer hara wants you to go to hell. The tool that he uses to accomplish that is subversion. He tries to subvert the concept of ratzon (will, desire) by weakening one’s faith so that a person comes to think that it is not the case that God wants this or that; sometimes he manages to convince people that God wants nothing at all.

People being different from one another means that they want different things. Of course, when it comes to matters of religion and belief one tends to think of himself as being in a morality play. And in casting parts for this morality play one naturally casts himself in the role of the good, the righteous and the noble.

Of course, so does one’s antagonist. What both are failing to do is to attach their ratzon to the Will of All Wills, the Source of All Will, namely, God and His will. We are talking here even about people who are tzaddikim (saints), sincere, God-fearing individuals who conduct themselves on a very high standard. Their intentions are desirable to Heaven. They do not behave identically. As Reb Noson puts it: “Since the day of Creation there have never been two tzaddikim or two kosher Jews who were absolutely alike.” If they—we!— are not careful those differences end up being divisions.

Reb Noson goes on to relate what Rebbe Nachman said about the disciples of Reb Yisrael, the Baal Shem Tov (founder of Chassidism) and the disciple of the Maggid of Mezritch (the Baal Shem Tov’s successor): “There was tremendous harmony among them all even though each one conducted himself differently. One would travel around giving public lectures, another would stay at home. One would lead the prayer service and pray at great length, loudly, with much gesticulating. Another would say the prayers quickly, sitting with the other members of the minyan. One would devote a great amount of time to Torah study, while another would be particularly involved with raising charity, etc., etc. All these differences despite the fact that all studied and were nurtured by the same teacher.”

Why did their conduct differ so? Reb Noson explains that because Hashem never makes or does the same thing twice each one had a different soul-root and a different personality make-up. This is equally true of each of us. When we get along well we each give a different color to Judaism. This what Hashem means when He says through the prophet, “Jews—I beautify Myself with you” (Isaiah 49:3). But the yetzer hara undermines our faith and our harmony, takes our differences and transforms them into weapons of hate.

So, nu? What does one do to maintain a peaceful outlook with his fellow Jew? Reb Noson writes that one must tell himself the following:

“I know that I am doing what I’m doing truly for the sake of Heaven. Even though my friend is actively deterring me, he, too, is doing it l’shem Shamayim. He’s got a different opinion and thinks that what I’m doing is not a mitzvah, or that some other mitzvah should be done instead. But I’m certain that what I’m doing is right and I can prove it! Nonetheless, even if the truth is on my side, who knows from what spiritual root my friend comes? Maybe according to that root he has to behave differently.”

[THIS DOES NOT MEAN THAT BEHAVIOR WHICH CONTRADICTS THE STANDARDS AND NORMS OF THE TORAH CAN BE CONDONED. IT DOES MEAN THAT WE HAVE TO ASSUME THAT OTHERS ARE WELL-MEANING IN THEIR INTERPRETATION OF JUDAISM UNLESS WE KNOW OTHERWISE. THIS IS HOW PINCHAS REACTED TO ZIMRI’S PROVOCATION (Numbers 25:6–8, 10–15).]

Reb Noson continues:

“The way to accomplish this is to be associated with the greatest tzaddik of the generation, who fills the role of Moshe Rabbeinu. Because the root of Moshe Rabbeinu’s soul is in Raava d’Raavin (the Will of Wills; as is evidenced by the fact that he passed away on the afternoon of Shabbat which is the period of Raava d’Raavin) he is “a person who knows how to deal with each and every individual.” He knows the will of each individual and how to attach the individual’s ratzon to the Will of Wills. Such a tzaddik can be found in every generation. By instilling faith within us he helps us to resolve the machloket within. This allows us to make peace with one another, so that we may share insights and inspiration in how to better serve God. Because if there is no peace we cannot share these things. Even when two people are both genuinely interested in serving God, if because of a misunderstanding they have had a falling out, they will not be able to communicate honestly even if they should ever get together, and God will not be served as well as He could be.”

God! Help each and every one of us find this tzaddik - soon! - so that we may merit seeing the arrival of the Righteous Redeemer, soon, in our lifetime. Amen!

agutn Shabbos!
Shabbat Shalom!