Our Parasha is mostly known for Pinchas killing the prince of the tribe of Shimon. Thus, in this Parasha Hashem starts preparing Moshe, who will soon turn 120, that his departing time from this world has almost arrived. Moshe’s primary worry is the people of Israel and demands from Hashem: “Let the LORD, Source of the breath of all flesh, appoint someone over the community, who shall go out before them and come in before them, and who shall take them out and bring them in, so that the Hashem’s community may not be like sheep without shepherd.” [Bamidbar 27:16-17] Rashi explains what Moshe meant by demanding a leader that “shall go out before them and come in before them”; That unlike the kings of the nations who sit at home and send their armies to battle, but as “I” have done — I who fought Sichon and against Og, as it is said, [Ibid 21:34] “Do not fear him”, and as is the way that Joshua followed, as it is said, [Joshua 5:3] “And Joshua went to him and said, Are you for us or for our adversaries”. And so, too, in the case of David, it says, [I Samuel 18:16] “For he went out and came in before them” — led them out and led them back [Sifrei Bamidbar 139:2]. The Jewish leader, unlike leaders of the nations, practice to the letter the meaning of leading. Whenever there is a danger they will be on the first line to confront it. When Joshua approached the city of Jericho a fiery angel appeared wielding a fiery sword. Joshua rushed to him to find out if he was friend or foe. It was the Archangel Michael, who told him that he was sent to help. Similarly, King David was leading his armies to war; He was riding with Avner Ben Ner, his general, before the troops. The question that arises is; It is great to be part of a nation that leaders truly lead, however how does this affect my personal life? what teachings are there for me to improve my service of Hashem? The Ben Ish Chai provides with a deeper understanding of this matter. Each Jew can lead has a special quality that makes him a leader in that aspect. The Talmud [Sanhedrin 99a] quotes the verse saying that one who serves other gods has “degraded the word of God” [Ibid 15:31]. The Talmud then describes other modes of behavior that deserve this devastating indictment, including; “the one who learns but does not teach.” The Ben Ish Chai wonders why the Gemara speaks so harshly about one who learns but does not teach? He explains that the Torah is eternal, and its eternal nature is preserved by passing on its teachings to the next generation. However, he writes that “a person who learns but does not burden himself to teach his fellow damages the eternal nature of the Torah because the Torah that he learnt will not move on to the next generation…therefore the Rabbis describe this man in such a severe manner- because he prevents the chain of the passing down of Torah from generation to generation and nullifies the Torah’s eternal quality.” A true Jewish leader is one who burdens himself with sharing his Heavenly gift with others. He does not sit until others request from him to share it but goes out and offers to share it. The Zohar teaches that each Jew is an intrinsic world, and therefore it requires 600,000 [ריבוא שישים [souls to mimic the Heavenly spirit, as stated after the counting of the people; “This is the enrollment of the Israelites: 601,730.” The Numerical value of ” ריבוא שישים] ” 600,000] is 869, exactly as the words ” ים ש ד ק ש ד ק] “the Holy of Holies]. The Midrash derives from it that every Jew was created from the earth of the “Holy of Hollies”, where the Arch use to lay. Each Jew has exceptional specificities that he could teach others. Hereafter is a story about the Holy Apter Rav, a true Jewish leader and a reknown Kabbalist: A small delegation of Jews from a neighboring town had traveled to Rabbi Abraham Yehoshua, the Apter Rav, with shocking news about the behavior of their shochet (ritual slaughterer). Moshe had fallen on tough times and was now known to frequent the local bars, whiling away entire nights drinking with gentiles. Witnesses reported seeing him swaying wildly, slurring local folk songs at the top of his lungs. Rabbi Abraham Yehoshua could hardly believe his ears. There was nothing harmless about Moshe’s behavior! A shochet, the individual responsible for providing the town’s supply of kosher meat, was expected to act with decorum. He packed a few belongings and left the very next day to investigate. The scenery rolled by uneventfully as the carriage gently rocked its passenger. Rabbi Abraham Yehoshua noticed a man, hunched with age, walking deliberately along the roadside. “Why are you tiring yourself out?” he called from the carriage window. “Please, come share the bench with me. There’s plenty of space.” The man climbed aboard, and although the rabbi attempted to engage him in friendly conversation, the newcomer made it clear he preferred to be left alone. Rabbi Abraham Yehoshua did not notice the tiredness but without warning he fell in a deep sleep. A voice stated: “How is the Rabbi of Apt got swayed by slander about a holy shochet who is revered even by the angels themselves?” Convinced it was the old hitchhiker who said these words, Rabbi Abraham Yehoshua forced his eyes open and whirled around, only to discover that the carriage had stopped, and that he was alone. the driver tended the horses, then hoisted himself back up onto the seat and promptly resumed the journey. Once again, Rabbi Abraham Yehoshua spotted a lone figure trudging along the road, a heavy sack slung over his shoulder. He ordered the driver to slow the carriage and invited the young traveler inside. Cheered by the kind offer, the young traveler took a seat and stared out the window wordlessly. Rabbi Abraham Yehoshua, grateful for the company, asked a few questions, but was once again met with silence. For the second time that day, the rabbi felt himself overcome with a sudden, heavy exhaustion, and as his eyes drooped, he heard the familiar thundering voice stating againg: “Is it true the Rabbi of Apt wishes to fire the Holy shochet who even the angels above dare not approach?” Rabbi Abraham Yehoshua woke up and realized they had arrived at their destination. The seat opposite him was empty. In the back of his mind, the thought that his dream might not have been a dream after all and this frightened him. As evening morphed into night, Rabbi Abraham Yehoshua made his way to Moshe’s home – a cabin on the city’s outskirts, not far from the cemetery. Everything was shrouded in darkness by the time he stepped up to the door and knocked gently. A woman, clearly Moshe’s wife, opened the door and regarded the holy visitor with wide-eyed reverence. “Where is your husband?” Rabbi Abraham Yehoshua asked. Tight-lipped, the woman directed a shaking finger at a small hut in the corner of the yard. “There” she said. With a quiet murmur of thanks, Rabbi Abraham Yehoshua left the woman by the door and approached the hut, treading slowly and softly through the yard. He peered through a small crack in the door and studied the scene inside: Sitting in the center of the room, swaying over a large book with utmost reverence, were Moshe the shochet, the old hitchhiker, and the young traveler who carried the heavy bundle. Their faces emanated a golden glow that filled the small room. Rabbi Abraham Yehoshua crept back to Moshe’s wife, who was still standing in the doorway. “Please, can you call your husband?” he asked. The woman obliged and disappeared inside the hut. Moshe then staggered from the darkness towards Rabbi Abraham Yehoshua, barely keeping his balance, a sloshing bottle of spirits swinging in one hand. “I demand you cease this act at once!” said Rabbi Abraham Yehoshua sternly. “Tell me what is happening here.” Moshe’s expression transformed mid-step into one of utter seriousness. He dropped the bottle and pulled Rabbi Abraham Yehoshua out of his wife’s earshot. “For a long while, I’ve kept my true identity a secret. Time after time, I buried it under various guises and behaviors. But now that you have revealed my secret, I realize my role here in this world has come to an end. I ask one thing of you — please arrange that my wife and children receive a monthly stipend.” Moshe’s body was laid to rest the next day. Leading the funeral procession, Rabbi Abraham Yehoshua bared his anguish in heaving sobs, a tormenting guilt seared forever into his soul. The life of an innocent, righteous man had been severed short, and it was his fault. Rabbi Abraham Yehoshua used the eulogy to reveal Moshe’s identity as one of the 36 hidden righteous people and described the extreme measures he had taken to maintain his disguise. Now seeing their wayward shochet in a new light, the townspeople rushed to fulfill Moshe’s last wishes. Upon his return to Apt, Rabbi Abraham Yehoshua was incriminating himself for the death of the holy shochet. Why did he fall for the slander and has not paid attention to the Heavenly voice. He decided to convene a Beth Din, composed of holy Masters in Kabbalah, and to relate the facts to them. They will decide his fate. Face flushed with emotion, Rabbi Abraham Yehoshua Heschel, finished recounting the story and fell quiet. His peers, Rabbi Mordechai of Neshchiz and Rabbi Aryeh Leib (known as the Shpoler Zeide), seemed oblivious that the story had come to an end. “Esteemed Judges,” said Rabbi Abraham Yehoshua loudly, “What is the verdict? I accept whatever you decide.” Concerned, the rabbis agreed that the details were too scarce to settle on a ruling. It took another hour of pointed questioning before they felt ready to deliver a verdict. “The circumstances surrounding your actions classify you as an accidental murderer,” they ruled. “Technically, you did nothing wrong, but a man of your spiritual stature should have pursued an alternate set of actions. An extended exile would be the appropriate remedy for your soul.” Because they had issued the verdict upon their friend, all the rabbis assumed his punishment too. All three would aimlessly wander the country for three years, not to remain two consecutive days in the same place, and to not carry any money but to rely on Hashem for their sustenance.

By Rabbi Fridmann * [email protected] * 305.985.3461

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