In The Desert

Bamidbar, the name of this week's parsha as well as the name of the entire 4th book of the Torah, means "in the desert". However, the name Bamidbar itself does not seem to bring to light any unique qualities of the Parsha at all. At this point, the Jewish people have been situated in the desert for a considerable period of time: throughout the whole book of Vayikra and part of the book of Shemos. So what is added now by stressing that the Jewish people were "in the desert"?

The answer to this question lies in the fact that "we always read Parshas Bamidbar before Shavuot" [Shulchan Aruch, Orach Chaim]. Before we experience the giving of the Torah once again - for spiritually the Torah is given anew every Shavuot - it is necessary to recall and take to heart the fact that the Torah was not given in a civilized environment, but in a desert.

The lesson here is twofold:

1. A desert is a place of utter desolation where "no man can live". Thus the Torah was given there to indicate that it should be embraced without any preconceptions or ulterior motives. When a person lives in a civilized place and he encounters a new idea or suggestions, he will first evaluate it to determine whether it is acceptable according to societal norms. With Torah, however, this would be a mistake; the correct approach to accepting the Torah is "we will do, and (later) we will understand" [Shemos 24:7]. Therefore the Torah was given in a desert, where nobody lives, to indicate that one needs to be truly "open-minded" - i.e. not influenced by one's environment - to appreciate its values.

2. The Torah was given in a desert to teach that sharing the Torah with those who currently find themselves in a spiritual desert is fundamental to Torah Judaism. It is not the case that the Torah can "also" reach those who are found in a spiritual wasteland; to the contrary, this is a central theme of the giving of the Torah: To transform every spiritual desert into a "civilized environment".

Based on Sichas Shabbos Parshas Bamidbar of the Lubavitcher Rebbe (5732 and 5734)

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Self Reflections

"No man among you may mislead his fellowman, and you shall fear your G-d" [Behar 25:17]

According to the simple meaning of the verse, remarked R' Simchah Bunim of P'shischa, the Torah is only prohibiting an individual from deceiving his fellowman.  An individual of true piety, however, will go beyond the letter of the law and refrain from deceiving himself as well.

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Trump Proclaims a "National Shabbat"

As part of the 2026 U.S. 250th-anniversary celebrations, President Trump proclaimed a "National Shabbat" [Shabbat 250] from sundown on May 15 through nightfall on May 16, 2026. 

This initiative encourages a period of rest, reflection, and gratitude, honoring the Jewish tradition of Shabbat and recognizing Jewish contributions to the United States.

Key Details of the National Sabbath [Shabbat 250]:

Significance: Proclaimed to mark the 250th anniversary of American independence (Semiquincentennial) and celebrate Jewish American Heritage Month.

Duration: From sundown Friday, May 15, to nightfall Saturday, May 16, 2026.

Purpose: Encourages all Americans to join in a national day of rest and reflection, acknowledging the Jewish tradition of Shabbat.

Proclamation Context: Trump recognized the role of Jewish Americans and their contributions, referencing early figures like Haym Salomon.

Support: Orthodox organizations and community members expressed support for this initiative.

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Lag b'Omer and Moshiach's Rainbow

I walked outside this morning and there was a rainbow. Half an hour later, another rainbow !

Good sign?  Bad sign?  I don't know, but it made me happy.

Lag b'Omer begins tonight [Monday night]

Photo dario.bs

by Rabbi Yossi Marcus 

Why is Lag b’Omer celebrated with bonfires and bows and arrows? 

The bonfires celebrate the immense light that was brought into the world by Rabbi Shimon bar Yochai [who passed away on Lag b’Omer], especially on the day of his passing. 

The bow commemorates the fact that during Rabbi Shimon’s lifetime no rainbow was ever seen. [Bereishit Rabbah 35:2] 

Note: This was a good thing because the rainbow appears when the earth deserves punishment. 

The first time a rainbow appeared was after Noah’s flood, when G-d said that He will no longer destroy the world, rather He would send a sign: the rainbow. 

During Rabbi Shimon’s lifetime, the world was filled with merit because of him and therefore never saw a rainbow. [Genesis 9:8-17 and Rashi there] 

There is a Kabbalistic tradition that on Lag b’Omer a rainbow will appear in a different color, which will symbolize the arrival of the Messianic age [Bnei Yissaschar]

Super-Rational

"When you come to the land that I am giving you, the land shall rest a Sabbath to the Lord.

You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce,

But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard." [Behar 25: 2-4]

One of the reasons for the Sabbatical year is to allow the land to rest for a year, to enhance its fertility. From this it follows that after six consecutive years of intensive agriculture, the land is at its least fertile point in the seven year cycle. So the Torah's promise that the land "will yield produce [sufficient] for three years" in the naturally infertile sixth year, is totally irrational and requires a person to accept an authority which is higher than his mortal understanding.

The Talmud [Sanhedrin 97a] compares the six agricultural years to the six millenia of this world, and the Sabbatical year to the seventh millennium [when the Redemption will have arrived].

Since the Jewish people suffer from a gradual regression in spiritual stature as the generations pass, a person might ask: "How could the efforts of the spiritually weak and "infertile" sixth millennium bring the true and complete redemption?

The Torah answers: It is the super-rational self-sacrifice and commitment to Judaism of the final generations of exile, that will bring the blessings of the Redemption.

Based on Likutei Sichos vol 27, Lubavitcher Rebbe

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