Parashat Chukkat
Tammuz 7, 5784 / July 12-13, 2024
Torah: Numbers 19:1 – 22:1
Haftarah: Judges 11:1-33
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Torah: Numbers 19:1 – 22:1
Haftarah: Judges 11:1-33
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This d’var torah is offered for a refuah shleimah and a speedy and safe return of all the hostages being held by Hamas.
This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.
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Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. NO Lunch and Learn on June 24. On July 15, we'll be at BT Shabbat 156a, page 215 of Ein Ya'akov (Glick edition) Volume 1:
'... אמר רבא בר רב שילא '
"Raba b. Shila said..."
The first volume of Ein Ya'akov is now available and downloadable on Google drive at:
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Please pass this on to a friend - and please cite the source.
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THE KASHRUTH OF MONEY
"The well which the chieftains dug, which the nobles of the people started with maces, with their own staffs, and from Midbar to Mattanah." Numbers 21:18
The following story appears in Itturei Torah, a compilation of commentaries:
"'A rich man who had acquired his wealth by illegal means came to Rabbi Yisrael of Ruzhin (1796-1850). The man brought a pitka - a note asking the rabbi to pray for him - and a pidyon - a gift of money (literally, 'redemption'). The rabbi accepted the note but not the gift, saying, "The Torah says, 'from Midbar to Mattanah.'" (Note: The Ruzhiner is punning - The Hebrew name 'midbar' also means wilderness; the name 'mattanah' also means 'a gift') The wilderness is symbolic of uprightness and purity, for according to tradition, it is a place where there is no theft. Only from one whose money is obtained honestly and with clean hands could Rabbi Yisrael take a mattanah - a gift - not from this one, who made his fortune from deceit and oppression."'
Moses Striking Water from the Rock (Nicolas Pouissin, circa 1633-1635)
Who would have thought that money can be kosher or treif? After all, it is morally neutral. It depends on what you do with it. We can use it for tzedakah (charity), or to commit crimes. Apparently, how we get our money matters, too. Rabbi Yisrael refused to accept the gift of tainted money, even though he undoubtedly would have done good things with it. Perhaps he could foresee what has befallen the beneficiaries (like politicians and charities) of the "largesse" of criminals and others whose money was not obtained in a kosher manner. More important, perhaps, he did not want to be in a position of owing anything, even a “thank you”, in exchange for the “gift”. (Think also of Abraham refusing gifts from the King of Sodom - Genesis 14:21-24; and from the Hittites – Genesis 23)
Shabbat Shalom!
Rabbi Richard A. Flom
Rabbi Emeritus, TBH
"שתיקה כהודאה דמיא"
"Silence in the face of wrongdoing is consent.”
BT Yevamot 88a
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