Overview of the Weekly Reading: Mattot
To be read on 23 Tamuz 5765 (July 30)
Torah: Numbers 30:2-32:42
Haftorah: Jeremiah 1:1-2:3 (First haftorah of
affliction)
Pirkei Avot Chapter
1
Mattot is the 9th Reading out of 10 in Numbers
and 42nd overall, and 29th out of 54 in overall
length.
Mattot
opens with laws concerning making vows and their annulment. Next, G-d
commands the Jews to take vengeance on Midian for having deliberately
caused them to sin. After killing, capturing, and plundering the Midianites,
the Jews are commanded how to purify themselves and the spoil. The spoil
is divided according to G-d’s command, and a part is dedicated to the
Sanctuary. Remarkably (31:48-49) not a single Jew was killed in the
battle with Midian. Mattot ends with the tribes of Reuven and
Gad requesting to live in the conquered lands (that were not originally
intended to be part of the Land of Israel). They are granted permission
on condition that they only permanently settle this land after the rest
of the Jews conquer and divide the Land of Israel on the opposite side
of the Jordan River.
FROM THE MASTERS OF
KABBALA (K:42-65/Mattot)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:42-65/Mattot)
It
is also written that the wise hearted women "spun with their hands".
What is this "spinning"? Rabbi Yehuda said that they spun together
strictness and mercy.
For the full article, click to the "Weekly Torah" section on
our KabbalaOnline
site.
* * * * *
From the holy Ari,
Rabbi Yitzchak Luria of Safed (A:42-65/Mattot)
Now
we will explain the idea of a vow. Just as Arich Anpin looks out and shines
forth from its forehead of goodwill toward the forehead of Zeir Anpin
and its intellect, so does Zeir Anpin look out toward the forehead of
its Nukva in order to shine his three intelligences to her.
For the full article, click to the "Weekly Torah" section on
our KabbalaOnline
site.
* * * * *
From the "Ohr
HaChaim". (S:42-65/Mattot)
The
Kabbalists state that sanctity is the mystical foundation of spiritual
ascent, whereas the kelipot are the mystical foundation of spiritual descent
of a human being.
For the full article, click to the "Weekly Torah" section on
our KabbalaOnline
site.
FROM THE CHASSIDIC
REBBES (V:42-65/Mattot)
"Avenge the vengeance of the children of Israel against the
Midianites, after which you will be gathered to your people." (31:2)
Moses was told by G-d to lead the children of Israel in their war of
vengeance against the Midianites. Yet, when Moses told the Israelites
about the war, he told them it was because of G-d's vengeance that they
were fighting. Why? If the Israelites would have thought they were fighting
for their own vengeance, after which Moses would be gathered to his
people, i.e. die, they would have told Moses they could forgive the
Midianites, thus lengthening Moses' life. But, when Moses told them
they were fighting for G-d's vengeance, they had no choice but to go
to war.
(Siftei Tzadikim)
A
MYSTICAL CHASSIDIC DISCOURSE
from the Chabad
Master series, produced by Rabbi Yosef Marcus for
www.ascentofsafed.com and www.kabbalaonline.org
MOSHIACH THIS WEEK
(M:42-65/Mattot)
Mashiach will only determine their tribal lineage, that is, he will
inform that "this one is of such-and-such a tribe." He will
not pronounce on those presumed to be of legitimate ancestry that "this
one is illegitimate and that one is a "slave"; for the law stipulates
that once a family is intermixed [with the Jewish community at large]
it remains intermixed.
(Maimonides' Mishna Torah, Laws of Kings Ch. 12)
[Reprinted with permission from L'Chaim Magazine (www.lchaim.org).]
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here) (W:42-65/Mattot)
The
Lubavitcher Rebbe discusses the section of parashat Matot on oaths and
how they are nullified. Traditionally, an oath would be a vow to not partake
of some physical object or activity; for example, a person would vow not
to drink wine for an allotted amount of time. According to Judaism, an
oath is a means to come closer to G-d, something positive. But here's
the question: isn't it enough what G-d, in His wisdom, has forbidden us
to do? Why do we have to add more?
Let us look a bit deeper. The purpose of the Torah is to sanctify our
lives. When a person benefits from something in the world (like eating)
for the sake of Heaven, that object is transformed from mundane to holy.
This is the purpose of the Creation: "To make a dwelling place for Him
(G-d) in the lower worlds" (Tanchuma, Naso 16). From this perspective,
how can we deny ourselves anything that the Torah permits?
If we are permitted to use something for the purpose of elevating it
to holiness, why would someone take a vow and flee from this goal? We
find the answer in the question. When a person is on the proper spiritual
level, making oaths is not for him. His job is to elevate the physical;
he has the ability, and it is inappropriate for him to run away from this
G-d given purpose. For this reason we have found in Jewish tradition great
righteous people who possessed material luxuries because they knew exactly
how to elevate them to holiness and rescue them for divine service. On
the other hand, a person who was seduced from the straight path, who is
not certain that each and every action will be for the sake of Heaven,
knows that he is not always capable of elevating the physical to it spiritual
source.
Even worse, there is a distinct risk that those very actions will lower
him deeper into the malaise of the world. Not only is it permissible,
it is recommended to use oaths as a weapon to protect his spiritual
level. If you find that one TV show leads to ten more, try none.
This principle also explains the prohibitions and fences that the Rabbis
placed on the Jewish people through out all of the generations. While
the Temple stood and broadcast its light of spiritual power, such additional
fences were not required. With this elevated consciousness, the Jewish
people were able to overcome all obstacles between them and the Almighty
and to imbue the physical with holiness. However, with the destruction
of the Temple, the darkness of exile shadowed the world. No more did the
Jews have an extra boost to protect their high spiritual status. The Rabbis
of that time stepped in with additional prohibitions and fences.
From all of this, we see that use of oaths suggests that the person is
on a lower than required spiritual level. If such were not the case, he
or she would not need this extra protection. This is the reason that only
one who is on a higher level than the person who took the oath (like a
parent in certain cases, or a qualified rabbi) has the power to nullify
the oath. Additionally, they are even able to assist this person on a
lower level to no longer need the oath. This will help that individual
to live in the world without the crutch of vows and elevate physicality
to holiness.
Shabbat Shalom, Shaul
P.S. Please also read my weekly Shabbat Law, below.)
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