As one exits the Yad Vashem Holocaust museum in Jerusalem, the final site is a sign written in Hebrew and in English. It is a profound quote from the Baal Shem Tov, the founder of Chassidic Judaism in the eighteenth century:
Forgetfulness leads to exile, while remembrance is the secret of redemption.
In Judaism, we have the practice of giving thanks after each meal. This is called Birkat Hazon, or Grace After Meals. This practice is derived from the passage in our Torah portion that gives the instruction to thank the LORD after eating:
And you shall eat and be full, and you shall bless the LORD your God for the good land he has given you. (Deuteronomy 8:10)
Have you ever been overwhelmed at what seemed like an impossible task? We can respond to this in one of two ways. The first is to give up without even trying, because we instantly know that we will not be able to complete the task. The alternative, however, is to get our minds off of the impossibility of the task and onto the responsibility at hand. If we focus on the immediate requirements of the task and work our hardest on what we can do, then we might accomplish more than we realize.
In our Torah portion this week, Moses begins by giving a brief overview of the last forty years of the Children of Israel’s journeys in the wilderness. One of the first events he brings to their attention is the evil report about the Land, and how that report put fear into their hearts, keeping them from entering the Land as the LORD intended. He makes a point to remind them that, because of this one event, all of God’s plans for them were put on hold and they had been suffering the consequences of this for the last forty years:
Now the people of Reuben and the people of Gad had a very great number of livestock. And they saw the land of Jazer and the land of Gilead, and behold, the place was a place for livestock. (Numbers 32:1)
This week's portion covers a variety of topics: the reward of Pinchas, a new census of the Israelites, a case of inheritance in regard to the daughters of Zelophehad, the succession of Joshua, and then the next two chapters is a series of laws regulating the types of offerings that were to be brought to the Holy Temple for various occasions. This last section is what I would like to draw our attention to.
The portion of Balak is filled with supernatural interactions between God and a Gentile prophet by the name of Balaam. From our portion, Balaam appears to have been renowned for his spiritual acumen, and seems to have a close relationship with the God of Abraham, Isaac and Jacob. Yet in the end we find that he is dead set on destroying the Children of Israel. How did this come about? Let's take a brief look at Balaam's mistake.
This week's Torah portion contains one of the least understood passages in all of the Scriptures. In the beginning of our portion we have the instructions for the parah adumah—the red heifer—whose ashes are mixed with water to create the singular source of ritual purity for specific conditions described within the Torah. For example, it is only by the water mixed with the ashes of the red heifer that corpse contamination could be negated.
