THINKING RETRIBUTION OUT OF THE BOX
Take a look at their faces. Do they look particularly dismissive of Torah study or modesty? * The real stampede is overbearing rebuke, fixation on negative attention.
Take a look at their faces. Do they look particularly dismissive of Torah study or modesty? * The real stampede is overbearing rebuke, fixation on negative attention.
It is not enough that one’s rededication to Torah study pertains to himself; he should also inspire others – [as we are enjoined] “accumulate many students.” This especially includes a renewal and addition in the study and dissemination of the inner dimension of the Torah, which has been illuminated by the teachings of Chassidus
The parsha Naso, which follows the Festival of Shavuos, distinguishes itself as the longest parsha in the Torah, comprising no fewer than 176 verses.
One of the central sections in this week’s parsha, which we read right after the Holiday of Shavuos, celebrating the Giving of the Torah at Mount Sinai, is the Birchas Kohanim, the Priestly blessing.
“I’m on my way to work,” the husband calls out to his wife, “That electrician is still working on the fuse box, so I’m leaving the door ajar. Remember not to close it until he leaves!” Ten minutes later, when morning traffic and a cool wind disturb her household tasks, the wife—forgetful of the stranger in the basement until he comes upstairs in a trail of dust—had locked the door.
The parsha that we read immediately after the Holiday of Shavuos, the anniversary and the reenactment of the giving of the Torah on Mount Sinai, is the longest parsha in the Torah. Likewise, the Midrashic material on this parsha is far more extensive than for any other parsha. Commentators point out that the reason for the substantial amount of knowledge imparted in this parsha, in the Written as well as in the Oral Torah, is precisely because it comes on the heels of Shavuos. To be sure, in some years it is the parsha read before Shavuos; nevertheless its close proximity to Shavuos, before or after, is an indication that these two events are intertwined.
The menuchas ha’nefesh which results from placing complete trust in Hashem is uplifting. By contrast, when one feels burdened by life’s responsibilities, ultimately due to the lack of Bitachon in Hashem, one might be more accurately described as dispirited and disheartened.
They will all go Eretz Yisroel along with all the righteous Jews and the leaders of the Jewish people, as well as all Jews of the preceding generations (“Your nation is entirely righteous”), for “those who dwell in the dust will get up and sing,” together with all the Jewish people of this generation, [living people] souls in bodies, without any interruption [of loss of life] in between.
This year, we read Parshas Naso before the Festival of Shavuos, which marks the day that G-d revealed Himself to the Jewish people at Mount Sinai and gave them the Torah.
All of the Jewish people will enter…the Third Beis HaMikdash…to learn the “new Torah (that) shall emerge from Me.’”
“Moshiach already exists and is ready to usher in the redemption. You know inside that you are not Moshiach, and I know that it is not I. But somebody must be Moshiach… Why does it bother you that it is the Lubavitcher Rebbe?!”