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NUMBERS — 16:3 against

NUM208 We should be wary of the motivations of instigators of disputes. Korach tried to arouse others to rebel against Moshe. He protested that Moshe was taking too much glory and power for himself and his brother Aharon. "The whole congregation is holy and God is among them," said Korach. He tried to give the impression that he was interested in equality and the welfare of the entire nation. But Rashi cites the Midrash Tanchuma in which it is explained that Korach rebelled against Moshe because he was jealous of the princeship of Elitzofon, the son of Uzziel. Moshe had appointed Elitzofon over the family of K'hos by the command of the Almighty. Korach, however, said, "My father was one of four sons. Amram was the firstborn and his two sons (Moshe and Aharon) received high office. One was a king and the other a High Priest. On whose shoulders should the next honor devolve? Surely it is I, the son of Yitzhor, who is second to Amram. Yet Moshe appointed Elitzofon as prince of the family of K'hos, even though he stemmed from a younger brother. Therefore I will rebel against him and nullify his words." From here we see a fundamental principle that applies to many disputes. Quite often the person who instigates a dispute is motivated by the desire for personal gain. In order to attract followers, however, he claims that he is interested in the good of others. A person should be aware of this tendency so that he will not be misled by people who desire to create a dispute. (Chayai Olam, vol. 2, pp. 35-6).

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NUMBERS — 17:5 similar

NUM228 This verse forbids us to maintain disputes. (Sanhedrin 110a; Mishnah Brurah 156:40. 1) We must keep a distance from disputes. Beside the inherent severity of this sin, it is the source of many other serious transgressions: unwanted hatred, loshon hora, r'chilus, anger, insults, humiliating words, revenge, grudges, curses, and chilul Hashem (desecration of God's name). (Shmiras Haloshon 1:15). Quarreling can become a passion. No matter what the topic may be, a quarrelsome person enjoys making retorts. He likes to be right always, and to have the last word. He quarrels for the sake of quarreling. Be aware of such a tendency. (Rabbi Samson Raphael Hirsch in From the Wisdom of Mishle, pp. 188-9). 2) If you find yourself in the midst of a dispute, you should withdraw immediately. Some people might feel embarrassed to back down in the middle of an argument. They should recall these words of our sages (Eiduyos 5:6): "It is better for a person to be considered a fool throughout his entire life by man, then to be considered wicked for one moment in the eyes of God." (Shmiras Haloshon 1:15). 3) One should not even take part in a feud in which one's parents are involved. Because Korach's sons refused to side with their father in his dispute against Moshe, they were saved from being punished along with their father. (ibid.). 4) It is a very important mitzvah to stop a feud. Do not be discouraged even if you tried to do so and your efforts have been fruitless. There is always the possibility that your next attempt will be successful. (ibid.). 5) If two people quarreled and afterward made peace, neither should later say to the other: "The reason I behaved as I did is because you did this to me." Even if the person saying this does not intend to resume the quarrel, such a remark is apt to rekindle the dispute, since the other person will probably retort, "No, it was your fault." (Orchos Tzadikim, ch. 21). 6) If a person speaks loshon hora and this causes the continuation of a quarrel, he violates this prohibition. (Chofetz Chayim, Introduction, Prohibition 12). 7) If someone insults a man or fails to honor him properly, the man should not relate this to his wife when he comes home (Avos D'Reb Noson 7:3). Relating such an incident would be r'chilus and will most likely cause a dispute. (Chofetz Chaim). 8) A person should train his children at a very young age to avoid quarrels. Young children have a tendency to grow angry and fight over trivial matters, and if a parent will not correct this fault, it can easily become ingrained. (Maaneh Rach, pp. 69-70). 9) If two members of the family have become estranged by insults or other grievances, their reconciliation is often very difficult to achieve. Mishle (18:19) compares it to "entry into a fortified city," and the discord between them is likened to the bolts of the castle, which are hard to move. (From the Wisdom of Mishle, p. 190). 10) Very often disputes begin over matters that are entirely irrelevant and insignificant. If you find yourself arguing with someone, ask yourself (and the other person), "Does it really make a difference?" 11) Although we should try to avoid disputes in personal matters, if an individual or a group tries to institute practices that are against the Torah, we are required to try to prevent them. (Chofetz Chayim in Biur Halacha to Orach Chayim 1). 12) An argument over a halachic matter or Torah thought is proper, and the participants will ultimately feel love for one another (Kidushin 30b). Rabbi Yonoson Eybescheutz gives this prerequisite for a dispute to be termed l'shaim shomayim (with the purest intentions) and thus proper: "Except for their point of contention the disputants love one another. This was the case with Hillel and Shamai; they were involved in halachic disputes, but were close friends nevertheless (see Yevemos 13b)." (Yaaros Dvash)

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NUMBERS — 20:10 rebels

NUM252 It is a grave sin to speak against the Jewish people as a whole. The Midrash states that whoever serves as a leader of the Jewish people must be very careful how he addresses them. According to one opinion because Moshe said, "Hear now you rebels," he was told," therefore you shall not bring the assembly into the land which I have given them" (verse 12). Yeshayahu said to God, "I am a man of unclean lips, and I dwell in the midst of the people of unclean lips" (Yeshayahu 6:5). For this statement he was severely punished. Eliyahu said to God, "I have been very zealous for the Lord God of hosts; for the children of Israel have forsaken your covenant" (I Melochim 18:10). He was severely punished for his statement. (Yalkut Shimoni 764).

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NUMBERS — 20:14 sent

NUM265 If someone whom we tried to help vexes us, it is meritorious to persevere in our efforts to help him. The Midrash points out the greatness of Moshe: "It is customary that if someone does business with another person and that person vexes him, he will leave that person and not want to deal with him again. Moshe, however, was punished (He would not be allowed to enter Eretz Yisroel) because of the Israelites (they pressured him for water and as a consequence Moshe erred), but he did not resign as their leader and benefactor. He continued to do all he could for the people to enable them to enter Eretz Yisroel: "And Moshe sent messengers..." (Bamidbar Rabbah 19:7).

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NUMBERS — 21:18 mattanah

NUM272 We will not lose by teaching others Torah. The Talmud (Nedorim 44a) expands on this verse that if someone makes himself as free as a wilderness, Torah will be given to him as a present (literally the word Mattanah in this verse is the name of a place, but in Hebrew, mattanah also means a present). The verse refers to someone who makes his Torah free for all, that is, he shares his Torah knowledge with others. (Tosfos and Rosh, ibid.) Some people are hesitant to spend their time teaching others because they feel that this will slow their own progress in Torah studies. But from the Talmud we see that just the opposite is true. By teaching others, a person merits mastery of the Torah in less time than it would otherwise take.

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NUMBERS — 21:21 sent

NUM273 We are obligated to pursue peace. The Midrash says that there are many commandments that the Torah requires us to fulfill when the opportunity presents itself, but does not require us to actively pursue: "If a bird's nest that's interesting chance to be before you…] (Dvorim 22:6); "If you meet the ox of your enemy…" (Shmos 23:4); "If you see the donkey of him that hates you... (ibid. 23;5); "When you beat your olive tree..." (Dvorim 24:20); "When you gather the grapes of your vineyard…" (ibid. 24:21). In each of these instances you are obligated to fulfill the commandment if you find yourself in a particular situation. You are not required, however, to pursue these situations in order to fulfill the relevant commandment. But we are obligated to pursue peace as it is written, "Seek peace and pursue it" (T'hilim 34). Therefore, Israel sent messengers to Sichon to seek peace. (Bamidbar Rabbah 19:16). Hillel said, "Be a disciple of Aharon: Love peace and pursue peace, love people and draw them near to the Torah." (Pirkei Avos 1:12). ... "The Talmud (Yoma 53b) states that after we conclude our silent prayer we should take three steps backwards and then recite the blessing of 'peace.' In other words, for the sake of peace, one must take some paces backwards." Judaism, Thought and Legend, p. 99).

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NUMBERS — 22:6 curse

NUM278 We should not seek to curse for our enemies, rather we should pray that they should become our friends. The Children of Israel encamped in the plains of Moab. The Moabites were frightened, and Balak, their king, sent messages to Bilaam, requesting him to destroy the Israelites with a curse [this verse]. The Chofetz Chayim commented that from here we see how wicked Balak was. Balak believed that Balaam had the power to bless. If so, why was it necessary to request Bilaam to curse the Jews? He could have asked him to bless his own people so that they should not be harmed (Chofetz Chayim al Hatorah on this verse].

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NUMBERS — 22:30 answered

NUM285 We must save others from shame. The Midrash adds that the angel said, "But now since she spoke and rebuked you, and you were not able to withstand her rebuke [this verse], I have killed her, lest people say: 'This is the donkey which rebuked Bilaam and he was not able to answer.' The Almighty has consideration for the honor of mankind." (Midrash Tanchuma cited by Rashi). Bilaam reached the zenith of wickedness by wanting to destroy the entire Jewish people. Even the miraculous occurrence of his donkey's speaking to him did not effect a change of attitude in Bilaam. But God has consideration even for such a person's honor, and does not want him to suffer unnecessary humiliation. All the more so must we be careful not to shame our friends and neighbors. (Rabbi Chayim Shmuelevitz).

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NUMBERS — 24:5 tents

NUM299 We must respect the privacy of others. When Bilaam saw that the tents of the Jewish people were set up so that the entrance of one did not face the entrance of another, he said this verse. (Rashi) People are naturally curious and are interested in knowing about the comings and goings of their neighbors. That is exactly why our forefathers, during their four years in the desert, encamped in such a manner that would ensure the greatest amount privacy. We have an obligation to respect the right to privacy of others. When passing someone's window, we must resist the temptation to look in. (See Choshen Mishpot 159 for the laws concerning a neighbor's rights to privacy). Because of our obligation to respect the privacy of others, Rabainu Gershom placed a chairem (a ban with the penalty of excommunication) on reading someone else's mail without permission (B'air Hagolah, Yorah Daiah 334:123). Even parents should not read the mail of their children without permission (see Rav Chayim Palaji, p. 18).

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NUMBERS — 25:11 jealous

NUM314 Only someone with Ahavas Yisroel can be a kanoi (zealous for God's honor). The Torah traces Pinchos' lineage to Aharon, his grandfather. This is to teach us an important lesson. Only someone who is a true lover of the Jewish people, such as Aharon who loved peace and pursued it, can react with zealousness. Because Zimri brazenly committed an immoral act with a Midianite in public, Pinchos killed him. Pinchos' reaction might appear cruel, and could conceivably have been motivated by a tendency toward violence or by personal hatred. If one is a true Ohaiv Yisroel, however, as Pinchos was, we can be sure that he is motivated solely by his great love for the Almighty which transcends all other loves. (Rabbi Chayim Shmuelevitz). Rabbi Chayim of Brisk once said about zealousness: "Both the owner of a house and a cat want to destroy mice. The sole difference lies in their attitudes. The owner really wants to be rid of them. But the cat wants to have mice to attack. The same applies to protests against misdeeds. One must sincerely not want the misdeeds. One should not just use the misdeed as an opportunity to engage in protesting. (Bayos Hazman, p. 58)

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