The Keli Yakar explains: We have found that
sometimes Hashem compares Israel to the stars and sometimes to the sand on the shore of the sea …. As in times of tranquility and success, He compares them to the stars. That is an expression of greatness, as Rashi explains in this weeks Perasha. And the comparison of the sand indicates the time when the nations rise up against Israel to destroy them, but they cannot [defeat] them. This is like the waves that go up as if they wanted to flood the whole world. But immediately when they reach the sand, they are
broken. So too are the nations.  

 Rabbeynu Bachya takes a Midrashic approach, found in Devarim as a reference to the encampment of the Jewish people, and are similar to when G’d showed Avraham that all the zodiac signs in heaven surrounded the Shechinah. Similarly, the flag of the Jewish people, three tribes and their flag in each direction is perceived with the Shechinah in the center of the camp. Hashem had told Moses: “just as the zodiac signs surround Me and I am in the center, so your children will multiply and encamp according to their respective flags while My Presence will dwell in their midst.  

 For me the most interesting comment is from the Shnai Luchot HaBrit where Rabbi Horowitz comments 'You are today as numerous as the stars in the sky,' he immediately added a blessing, i.e. 'May the Lord the G–d of your fathers increase your numbers a thousand fold, and bless you as He promised you.' This verse contains two blessings: Moses blessed G–d, Moses asking G–d to bless Israel.'   

 RASHI: וימסרו SO THERE WERE HANDED OVER … [A
THOUSAND OF EVERY TRIBE] — This serves to tell you in what high esteem the shepherds of Israel meaning the Leaders-
were really held — how dear they were to Israel.  

Up until they had heard of his approaching
death what does it state? That Moses felt constrained to exclaim about them, “They are almost ready to stone me”! (Exodus 17:14). But when they heard that Moses’ death was associated with the execution of vengeance upon Midian (cf. v. 2), they refused
to go to war until they were “handed over” against their own will (Sifrei Bamidbar 157:3). 

 Rabbeynu Bachya  

ו 

וימסרו מאלפי ישראל, “they were
handed over from amongst the thousands of Israelites, etc.”  

 Rabbeynu Bachya: Our sages in Sifri Mattot 157 comment on this
that these men had not volunteered but had been drafted against their will due to their love of Moses; they knew that Moses’ death would result from their waging this war and they did not want to contribute to Moses’ death 

 A Segulah for Protection 

The
portion of Pinchas includes the readings of all of the holidays of the year.
The renown Gaon and MeKubal , Rabbi Chaim Palagi in his sefer Refuah VeChaim
12/46 – (Healing and Life) brings an incredible segulah. The Rabbi explains
that the reading of these perekin 28 and 29 is a protection against judgment, and
specifically with regard to court and legal cases especially from the nations
of the world.  

Who
was this great Rabbi: Rabbi Chaim Palagi was a prolific author. Seventy-two of
his works are known, but it also is known that some of his manuscripts were destroyed
in the great fire which struck Izmir in 1841. Every time R' Palaji published a
new book, he made a festive meal and ate a new fruit, on which he would recite
the blessing of 'She'he'cheyanu 

In
one of his works, R' Palagi describes his own life as follows: I call heaven
and earth to testify that from the age when I could control my faculties until
I was 20, I used to devote myself single-mindedly to Torah study, day and
night, with no wasted time. I had no involvement with worldly matters. From age
20 to age 40, when my children were dependent on me, I dealt with worldly
matters as a broker. Nevertheless, whenever I had no work, I did not turn to
frivolity and wasteful things, but rather I returned to my studies. From age
40, when I was appointed to be a rabbinical judge and teacher and to handle
matters of concern to the public, until this day, there is not a minute when I
am not surrounded by litigants or by public affairs. These matters come both
from this city and its environs, and also various decrees of the government
keep me busy with matters affecting the public. Therefore my heart worries
within me that I do not spend sufficient time studying. I, therefore, force
myself to use the limited time that I have for studying, and may others see me
and do the same; may they learn from me that when distractions come along,
whether they come from public or private matters -- for one's eyes and heart
search for a spare moment -- that spare time, when it comes, should not be
wasted. If one lives thus, his Torah studies will be blessed. 

 R' Palagi's son wrote of him: His behavior
with his family and the excellence of his character traits in dealing with them
was unique in the world. He never became upset about any household issue; to
the contrary, he always made peace overtures. He never became upset at the
children's noise. He used to call them to him each morning to recite the
morning blessings, and they prayed out loud. Very patiently, every day, he
performed the mitzvah of 'You shall teach them to your children.' He
would instruct his children in fearing Hashem . . . and never to make fun of
any person. Once, a member of his household offended another person, and he
[i.e., R' Palagi] did not rest until that person had been appeased. A number of
times, he even gave money to a person who had been offended.  

A
couple of weeks ago, a friend who is dealing with issues exaggerated against
him by seemingly overzealous government employees asked about a Kameyah written
and segulot which might come to assist in his defense against these malevolent
forces. As these subjects are way above my rabbinical paygrade, I spoke with
some rabbis who frequent these worlds to understand the power behind the
kameyah and suggested some tefilot and actions to add. I also employed my
brother Victor who I can depend on to always explain to me difficult to
understand kabbalistic concepts and he too gave me some tools. Earlier this
week Victor was excited to share the words of Rabbi Chaim Palagi as recalled by
Rabbi Daniel Gladstein from the Sefer quoted above.  

It
is our custom every day to begin Mincha with Lamnaseyach and before the ketoret
to recite the first 8 verses from Bamidbar Chapter 28 recalling the dailing
Tamid offerings. In another sefer, Moed LeKol Chai, Rav Palagi mentions that it
was his own custom to not stop at 8 pesukim but to continue at mincha gedolah
to read these two chapters in full beginning with Shabbat through the 21 days
of holidays culminating with the sacrifices brought each day of sukkot, the 70
offerings brought on behalf of the 70 nations. Rabbi Palagi who dealt with
government entities each day explained that through the reading of these
offerings, there is a reduction in spiritual power against us for those
nations. He continues and he elucidates that anyone who has a claim against
them from the nations of the world, whether a government or court should employ
this method as a segulah to protect themselves. 

The
Rabbi brings a story of a man would been incarcerated on an inflated charge in
Izmir, and he suggested to the man to read every single day in the afternoon
prayer these two chapters.  

This
occurred during the month of Elul and miraculously and without explanation, the
man was released on Sukkot.  

The
power of these verses is not limited to Sukkot and in fact during our period of
ben hametzrim they can be a very commanding protection activating the
incredible power hidden within this portion of Pinchas. Reading of a portion
influences the time of the year, especially now when we go into this difficult
period of the three weeks when we caution against court cases against
adversaries. Hashem brings this to assist us.  

Continuing
on this path, if we examine the reading in this portion where we see the
listing of all of the holidays, we see in the chumash that between all of the
holidays, there is the letter samach. For example between Passover and
Shevauot, there is a samach and between Rosh Hashana and Yom Kippur and Yom
Kippur and Sukkoth through each day of the festival, but between the new year
and the day of atonement there is a letter S and then another one before the
festival of booths . But between Shavuot and Rosh Hashana there is only a Peh,
take a look and ask why? What could be
the significance of this? 

The
Apter Rav suggests that this period of Ben HaMesarim which we call the three
weeks is comprised of 21 days, relating to the 21 holidays we mention in these
chapters of Pinchas. They are Shabbat, Rosh Hodesh, Pesach(7), Shavuot, Rosh
Hashana (2), Yom Kippur and Sukkot (8). And there is a reason in reading about
them at the start of this period. The
hint in the word ACH, we say Ach Tov – just good. The good for Yisrael is in
the Ach, which has the numerical equivlent Aleph and Chaf of 21. Tov of good
can be found in these 21. And these 21 holidays are rooted in the 21 days of
the Three Weeks.  

So
one must ask a question, why would all our holidays all be rooted in the 21
days of Ben HaMesarim?  

We
must remind ourselves of what Rabbi Abittan taught. These 21 days should’ve
been a very special period. We recall that the day Moses came down with the
luchot was the 17th of Tammuz. That should have been an incredible holiday. And
the day the spies returned and we could’ve made the decision to go marching
into the land was the ninth of Av. We reversed the dynamic of these days. We
cut the wires holding incredible power and turned the great spiritual energy
into great spiritual danger. But the potential remains.  

Rabbi
Gladstein also suggested that all of the fast days represent the root of the
Davidic dynasty. We are taught that the Mashiach was born on the ninth of Av.
And the 17th of Tammuz is the wedding night of Ruth and Boaz when the
conception of Oved occurred. We also have the 10th of Tevet, 9 months prior to
the 9th of Av, as the conception date of the Mashiach.  

These
21 days are really festive days at a higher plane, but because of our actions,
we have dimmed them and we await the reconnection of the wires, the restoration
of that energy and light that will transform these 21 days of mourning to 21
days of a festival of joy. And the greatest holiday will be the one on the ninth
of Av. 

Therefore,
as we begin these 21 days, it is important to read about the 21 days of
holiness.  

The
Benai Yissaschar asked, why do we (other than in a leap year) always double up
the last two portions Matot and Masei of the book of Numbers? Why not double up
the two portions of Chukat and Balak as we read last week in order to catch up
with Israel? He answers that it’s important for us to read the portions of
Pinchas, Matot and Masei now as they discuss the distribution of the land of
Israel especially during this time when we read about or we live through the
aspect of exile. 

And
as we explained in the class we posted earlier this week, “Incapacitating the
Angel of Death”, we have to remember that Pinchas as explained by Rabbi Pinchas
Friedman, is Eliyahu and Eliyahu will announce the coming of the messiah. This
was also the claim Moses made against Hashem at the burning bush, shelach beyad
tishlach, when he told Hashem to send instead, Eliyahu, who would usher in the
final redemption as Moses did not want to be the guy to bring in a half
redemption. 

Hashem
always gives us the cure before bringing the malady. We can suggest that
Pinchas is the cure being Eliyahu, which we read at the outset of the three
weeks in order to show us as we go into the three weeks that the cure is
already there, and Eliyahu is waiting for us, and we just need to bring the
cure. 

Then
we have the distribution of the land, showing us that, even though we are in a
period where we recall the exile, and we are living within this very long
exile, just as the land was distributed for us back then, the land is for us
even now, and into the future. 

And
finally, we can allude to the 21 days of holidays that are mentioned as the 21
days of holidays we have, and the source for those 21 holidays and the fact
that these 21 days Ben HaMEsarim, will be transformed into a great holiday
culminating with, the great festivity of The new Tisha BeAv 

Returning
to our original question where we asked why there is a Samach between all of
the holidays with the exception of between Shavuot and Rosh Hashana, we can
that Hashem reserved for us another holiday to fit into that time slot between
June and September, and that is the 21 day holiday to be re-introduced into the
system, leatid lavoh. We’ve mentioned often that the original plan was to have
a holiday each month and when we messed it up with the Golden Calf and with the
Spies, everything got pushed. But we are hoping that with the imminent arrival
of Mashiach we will be blessed to celebrate these 21 days in joy together with
the rebuilding of the Mikdash speedily in our days. 

Shabbat
Shalom 

David
Bibi  

The Daughters of Tslophachad - Motivated By The Land, Not The Money 

The SHVILEI PINCHAS: Let us begin our path to enlightenment with the fascinating words of the holy Zohar (Pinchas 237.) regarding the difficult battle Pinchas waged with the angel
of death, the Malach HaMavet, in order to save Yisrael from annihilation.  

— Pinchas the son of Elazar, the son of Aharon HaKohen
saw, and he rose from the midst of the assembly.
This possuk suggests that he saw something that prompted him to act zealously to avenge Hashem. 

The Zohar explains that while Yisrael were engaged in their transgression — which came as a consequence of Bilam’s counsel and was led by Zimri ben Saloo — Pinchas saw the letter “mem,” full of blood, suspended above the heads of Yisrael.  

 He perceived, wisely, that this was the sign of the Malach HaMavet — attempting to unite the letter “mem” with the letters “vov-tov” to form the Hebrew word מו”ת (death), in order to bring widespread death to the people of Yisrael. 

 Pinchas reacted by uttering the shem HaMeforrash and capturing the letter “mem.” Upon realizing that Pinchas had snatched the letter “mem” away from him, he immediately backed away. Pinchas joined the “mem” with the numerical value of his own name 208 ) פינח”ס ) — represented by the letters ר”ח
(“reish” equals 200; “ches” equals 8) — to form the word רמ”ח .  

 Describing this event, the possuk states (Bamidbor 25, 7): “ויקח — and he took a רמח (a spear) in his hand — in other words, he used the letter “mem” which he snatched away from the Malach HaMavet to kill those involved in the transgression. As a result: “ותעצר המגפה מעל בני ישראל” — the plague was halted. 

This, then, is the interpretation of the possuk: ”פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל”
-- Pinchas the son of Elazar, the son of Aharon HaKohen, turned back My wrath from upon Bnei Yisrael, when he zealously avenged Me among them — he deflected the wrath of the letter “mem,” which hung, full of blood, above the heads of Yisrael; בקנאו את קנאתי בתוכם' “ — he zealously avenged Hashem ” בתוך
ם
“, by capturing the letter “mem,” thus, sparing the lives of the people of Yisrael:

 As we concluded the story of Bilaam, we saw how this
prophet of the nations was looking to curse Benai Yisrael, but was unsuccessful in three attempts. Each time instead of a curse, he gave us a blessing frustrating his hosts and employers.  

And as if all that wasn’t aggravating enough to the Moabites
and Midianites, he adds to his words with a long and fourth blessing. They are obviously very upset with him as not only did he not preform the service he was hired to do, but he in fact did the opposite. The assassin had taken on the role of defender.  

Feeling guilty, Bilaam exits but leaves his hosts with a gift
and weapon suggesting an alternative method of success in their war with the Children of Israel. He reminds them that their God hates promiscuity and suggests that they set up a market place where the men will come to purchase textiles and fabrics. This is all a pretext to draw the shoppers into their tents. While perusing product at the roadside stands the men are beckoned in to see the supposed superior merchandise which can only be seen inside.  

There they meet the young Midianite women who are selling
much more than garments. An indecent proposal follows and the exchange requested is to simply defecate in front of their idol. Driven by lust, it’s easy justifying this disgusting act, not as worship but as ridicule of the strange idol these women worship. But the philosophy of Baal Peor is more than a disgusting act, it is eliminating all aspects of self-control and self-respect. What appears to be the ultimate in freedom is actually the path
to the ultimate slavery to our taavot – our It’s animalistic desires and with that, many of the people fall into the trap laid out by Bilaam.  

The unbelievable and unbecoming behavior extends all the
way up the ladder to Zimri Ben Salu, prince and leader of the tribe of Shimon. He is a very old and distinguished man among the people. He takes Kozbi bat Sur, who our rabbis suggest is the daughter of Balak. She came with the intent to seduce Moses but Zimri submits that Moses merely leads the third of the
tribes as a Levite, while he leads the second of the tribes from Shimon. He
too, seeks to justify his act as a necessary pre-messianic act to bring the
nations under the canopy of G-d.  

Confronted by Moses and the leaders, he asks if she is permitted
or forbidden. Moses replies that she is obviously forbidden. The response is
ridiculed with a question, Moses are you permitted a Midianite woman as a wife
and I am not?  

Zimri very publicly brings her into his tent surrounded by
his tribesmen and guards while Moses, Elazar the Kohen Gadol and the leaders
stand astonished. It’s almost as if they have no idea what to do. Pinchas, the
son of Elazar witnesses the spectacle sees what is going on and approaches
Moses. He reminds his great uncle and teacher of a halacha that Moshe himself
had taught that one of our people who publicly and callously shows disregard
for the Torah by publicly cohabitating with a goya is liable for the death
penalty without trial. Moshe directs Pinchas to act upon the halacha 

Pinchas approaches the tent as if he wishes to join in the
act as part of the rebellion against Moses. Entering the tent, he takes a spear
and plunges it through the two of them while they’re in the act and comes out
of the tent raising the spear before they die. Twenty-four thousand die at Baal
Peor. 

In taking vengeance for G-d, Pinchas risks his life
completely. Zimri could have legally defended himself and slain his attacker.
The tribe of Shimon could’ve torn Pinchas to pieces. He miraculously completes
his mission,  

Pinchas’ act saves the people from complete and total
annihilation, but the people are not so convinced and express their anger and
disdain with him. They call him the grandson of Yitro the pagan priest who fattened
calves for sacrificial worship of idols. They murmur, how dare he strike a
prince of Israel? It is then that G-d speaks to Moses and says that he offers
his covenant of peace to Pinchas. 

The
Mekubalim tell us that when Pinchas went to strike Zimri and Kozbi, the soul of
Pinchas left his body in fear and the souls of his uncles Nadav and Avihu
entered into him. This pairing of souls is called an “Ibur” which we have
discussed a number of times.  

Eliyahu
HaTishbi joined the souls of Nadav and Avihu within Pinchas 

Hundreds of years later Pinchas is still alive 

After the incident of Yiftach’s Daughter (Pinchas was
supposed to nullify the vow), Pinchas was punished. 

This is one of the explanations for the broken “vav” ו in the word Shalom in the
Torah; בריתי שלום. 

We have
gone forward, but let’s go backwards to the time before Egypt when Yaakov
returns from laban and dwells in the city of Shechem. 

We are
told that Dinah went out  

Shechem raped Dinah and subsequently Levi and Shimon killed
the 24,000 inhabitants of Shechem in retribution. We had 24,000 die because of
Baal peor and 24,000 die in Shechem. They are the same. But lets got get too
far ahead.  

Later on, Dinah gave birth to her child from Shechem and she
named her Osnat. This child, was sent by Yakov to Mitzrayim and was adopted by
Potifar. Eventually, Osnat married Yosef and became the mother of Mashiach ben
Yosef. Mashiach thus has roots from
Shechem himself.  

Maybe this was the reason that Yaakov was upset at Shimon and
Levi for annihilating the town of Shechem; he was concerned that they may kill
the father of Moshiach. This is very similar to Hashem no letting Moshe attack
the nations of Ammon and Moav. Because, in the future Dovid HaMelech will come
from Rus of Moav and King Rehavam would come from Naama of Ammon. 

Asara Mamarot p. 93a, brought in Yalkut Reuveini ibid 

writes as
follows: Shechem felt a tremendous love and passion for Dina, and this feeling
came due to an inner soul connection which he had with Dina.  

Now, how
does a gentile share a soul connection with a daughter of Jacob? This is
because often there is Kedusha hidden within Kelipa, and this Kedusha that was
hidden in Shechem had an inner soul connection with Dina and desired to be
elevated and purified.  

[We find
similarly regarding conversion, that a gentile who converts is said to have
already had a G-dly soul designated for him even prior to conversion, and it is
precisely because of this connection with his G-dly soul that he was driven to
conversion. See Or Hachaim Hakadosh beginning of Parshas Ki Teitzei 

 Acting on his passion, he violated Dina and
wished to take her as a wife. Dina also felt this connection after her initial
violation, and hence Chazal state that she did not want to leave her
companionship with Shechem until Shimon promised to marry her. Shimon
eventually married Dina, and they had a child who they called Shaul Ben
Hakenanis. This person was none other than Zimri. 

This child
was born with the reincarnated soul of Shechem, who Shimon had earlier killed.
In revenge of the acts of Shechem, Shimon had also killed 24000 inhabitants of
the city. Hashem planned to set up these two individuals, Dina and Shechem, as
well as the 24000 men of Shechem, a second time, and place them to a challenge
of forbidden relations, and see if they would overcome their previous mistakes. 

I always
imagined them getting to Heaven and saying, Hey – Is this the reward for Brit
Milah? 

 [Although a soul connection did exist between
Dina and Shechem, this did not warrant permission for them to be together, as
the time of purification for Shechem had not yet arrived. See Mei Shiloach
Pinchas 

After Dina’s
death, her soul became reincarnated into Kozbi, and Hashem then arranged for
her to meet Zimri, which was in truth the soul of Shechem. The 24000 men of
Shechem were reincarnated into the 24000 men of the tribe of Shimon who
encouraged Zimri to sin.  

When Zimri
and Kozbi met, they once again had a tremendous passion for each other and were
driven to be together by some unexplainable force. Unfortunately, they did not
surpass the test, and succumbed to their inclination, in sin, causing them and
the 24000 men of Shimon to die. Now, what led Zimri, a righteous leader, to
give into such an inclination? The Mei Shiloach explains that this was because Zimri had
prophetic vision, seeing that Kozbi shared a soul connection with him,
contained holiness and would eventually receive a portion in the world to come.
 

That in fact
this was very similar to the reason for the marriage of Moshe and Tzipora.
Tzipora was also a Midinite woman. Why then did Moshe agree to marry her? This
is because he saw in prophecy that she had Holiness within her and would
receive a portion in the world to come. Moshe therefore decided to attach to
this holiness by marrying her, after conversion – whatever that means in pre-matan
Torah world.  

Zimri
however, jumped the gun, and became intimate with Kozbi prior to her
conversion, before her sublimation to holiness. The Asara Mamaort does not
elaborate further on the journey of these two souls, although it is further
discussed in the writings of the Arizal.  

Rav Chaim
Vital in Sefer Hagilgulim 66; explains that the souls of Dina and Shechem,
and Zimri and Kozbi, were later reincarnated into the famous sage, Rebbe Akiva,
and the wife of a Roman Aristocrat by the name of Tunisrufus. The Talmud - [8] Avoda Zara 20a 

writes that
the wife of Tunisrufus, who was a most beautiful woman,  

To get even
for her husband who hated Rabbi Akiva and with the goal to bring him down
through the sin, she decided with her
husbands permission to seduce Rebbe Akiva and make him fall into sin. She
explained to her husband that the G-d of the Jews hates promiscuity. No one can
resist me and in this way I will destroy him for you.  

Rebbe Akiva
in response to her gestures spat, laughed and cried. He laughed because he saw
in prophetic vision that he would eventually convert her and marry her. This is
precisely what occurred. After Rebbe Akiva’s refusal to succumb to her wishes,
the wife of Tunisrufus confused at the control and the respect for women, decided
to learn and eventually convert, and Rebbe
Akiva married her.  

The journey
of the two souls finally came to a proper ending, in which the soul of Dina and
Shechem finally completed the test of self control and became united through
the marriage of Rebbe Akiva and the wife of Tunisrufus, after her conversion,
thus elevating the holiness Shechem back to its holy root.  

A further
connection we find between Rebbe Akiva and Shechem, is that Rebbe Akiva had
24000 students who died, which corresponds to the 24000 men of Shechem and of
the tribe of Shimon who also died.  

One was
killed by the steel of the sword, another by the steel of the spear and Rabbi
Akiva by the steel combs