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Only by lot shall the land be divided; according to the names of their fathers’ tribes shall they inherit. According to the lot shall one’s inheritance be divided between the many and the few. (26:55,56)

The land was divided by a system which clearly treats the land as an estate left by the preceding generation,  the yotzei Mitzrayim,  Jews who participated  in  the  Egyptian exodus. Each of the fathers of those who left Egypt was designated to receive a portion in the Holy Land equivalent to the number of grandsons twenty years of age and older who would eventually enter Eretz Yisrael. This estate could be inherited only by those of the sons who were more than twenty years old when they left Egypt. These sons, in turn, could bequeath the land to those of…

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When he zealously avenged My vengeance among them. (25:11)

Pinchas was acting according to halachah: Bo’el aramis kana’im pogin bo, “One who cohabits with  a gentile,  zealots  may strike him.”  If so, why is he referred  to  as a kanai, zealot? He was just doing what any other observant Jew would/should have done. Indeed, Chazal imply that Hashem chastised Moshe Rabbeinu for remaining passive during the moral outrage that took place. As a result, Moshe’s gravesite remains unknown to us. Chazal derive from here that one must be “bold as a leopard, as nimble as an eagle, as swift as a deer, and as mighty as a lion in executing…

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When he zealously avenged My vengeance among them. (25:11)

Kana’us, zealousness, is not a trait that one should exhibit indiscriminately. Pinchas exemplifies the true kanai, zealot. He acts definitively for the sake of the community, placing the needs of the klal, congregation, above his own safety and reputation. The kanai is not lauded; dinners  are not rendered in his honor, nor does he have  a large  group  of friends. People are actually afraid of him, never knowing where and when he will strike; what will anger him; what he will see that is wrong. The kanai lives in a select circle, revered by those who understand his value to the…

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Pinchas saw… and he stood up from amid the assembly, and took a spear in his hand. (25:7)

Pinchas saw Zimri acting in a morally aberrational manner. He immediately grabbed a spear and put an end to the mutinous repugnancy that was taking place. Everyone else stood around wondering what to do. Pinchas saw and acted. Why does the Torah emphasize that Pinchas went to secure a spear and then used it to slay the two sinners? Could it not simply have said that Pinchas saw what was occurring, and he responded accordingly? Why did the Torah underscore that he took a spear? The Tolna Rebbe, Shlita, offers a practical, but powerful, response. The Torah is teaching us…

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“He perceived no iniquity in Yaakov, and saw no perversity in Yisrael. Hashem, his G-d is with him.” (23:21)

Bilaam tried hard to find something iniquitous about the Jewish People – to no avail. This pasuk is the Scriptural exhortation to look for the positive in every person. While it is clearly the right thing to do, it is often difficult to ferret out the positive when there is so much negativity staring us in the face. The Admor m’Mishkoltz, Shlita, interprets this pasuk in a novel manner: (If) “he perceives no iniquity” – if he looks for a justifiable rationale for a behavior which appears nefarious, then he will ultimately discover that “his G-d is with him.” Every…

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“May my soul die the death of the upright, and may my end be like his.” (23:10)

It is the old story. The wicked want to live a life of abandon, yet, they want to die as the righteous and upright. The Chafetz Chaim, zl, explains that Bilaam did not want to live like a Jew. After all, Torah Judaism makes “difficult” demands on a person. Morality, ethicality, spiritual integrity: these are not simple qualities to which someone like Bilaam is able to adhere. He wants to have his cake and eat it too. For a Jew, on the other hand, it is much simpler to deal with death than life. The Jew views death as a…

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Balak saw… all that Yisrael had done to the Emori (22:2). Pinchas saw… and he stood up from amid the assembly. (25:7)

Our Parsha begins with one re’iyah, observation, and closes with another re’iyah. Balak opens the Parsha with Va’yaar Balak ben Tzippor, “And Balak ben Tzippor saw.” Pinchas, heir to the Priestly throne of his grandfather Aharon HaKohen, concludes the Parsha with his re’iyah – Vayaar Pinchas ben Elazar ben Aharon HaKohen va’yakom mitoch ha’eidah, va’yikach romach b’yado, “And Pinchas ben Elazar ben Aharon HaKohen saw, and he stood up from amid the assembly and took a spear in his hand” (25:7).We understand that whenever the Torah states that someone “saw,” it is important to explain what in particular caught his…

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“And our soul is disgusted with the insubstantial food.” (21:5)

We do not find the Jews complaining much about the manna during their forty-year trek in the Wilderness. Suddenly, at the end of their trip, as they stood geared to enter the Promised Land, they issued their complaints concerning the Heavenly bread. Could they have found no other time to register their discontent concerning the manna? Why now? The Chiddushei Ha’Rim offers a practical explanation. Satisfaction is often determined by the character of the individual and his concomitant comfort level. Yes, for forty years the Jews ate the manna and it was delicious and satisfying. However, these were different Jews….

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Then Aharon died there on Har Hahar… The Canaanite (King)… heard that (Klal) Yisrael had come… And he warred against Yisrael. (20:28, 21:1)

Rarely do we find a mitzvah in the Torah in which we are told not only to execute a certain deed, but never to forget that we are enjoined in this mitzvah. These mitzvos are zechiros mitzvos in which there is a specific duty to remember a specific occurrence. This act of perpetuating the occurrence will spur us to carry out a specific mitzvah or not to do a prohibited activity. For instance, we are enjoined to remember what Hashem did to Miriam HaNeviah, and how she was publicly censured for speaking ill of Moshe Rabbeinu. Although it was not actual…

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Take Aharon and Elazar his son and bring them up to Hor Ha’hor. (20:25)

Rashi teaches that Moshe Rabbeinu was instructed to console Aharon, to calm him now that his mortal life was coming to a close. It was a difficult blow. He did, however, achieve the tremendous nachas, satisfaction and pleasure, of seeing his son ascend to the High Priesthood – something which had eluded Moshe. We derive an important lesson from here. We must make people feel good – regardless of how painful it might be for us personally. Aharon had the true nachas for which every parent aspires: to see his offspring achieve an enviable spiritual plateau. Moshe, the quintessential leader…

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