By Rabbi E. Samuel Klibanoff
One thing a Shul Rabbi has to accept is that his personal life is on public display. Everyone notices the Rabbi’s neckties, car and most of all, the Rabbi’s family. I do not envy the Rabbi’s family, since they never asked into this. In fact, there is something known as “PK Syndrome” – which stands for “Preacher’s Kid” or “Pastor’s Kid.”
I am no exception to this rule and my rabbinate has, to a degree, been identified by my family life. You see, I not only have a wonderful wife who is the consummate Rebbetzin, professional and mother, but I have also been blessed with the greatest blessing one could have – five children. Oh, and they are all girls!
I am not sure why, but having five daughters seems to be a shocking and unusual fact for many people. Inevitably the comments will follow. “So rabbi, are you gonna try for the boy?” “Who will say Kaddish for you?” And of course, the favorite, “Rabbi, I can tell you how to get a son!”
Truth be told, I find these comments amusing. I do not find myself bothered in the least bit about my “predicament.” In fact, I feel that I am overly blessed especially when knowing people who have fertility problems, general health issues or even more difficult challenges with their children. “Eizehu Ashir? Hasameach BeChelko – Who is wealthy? He who is satisfied with his portion.”
It should come as no surprise then that one of my favorite episodes in the Chumash is found in Parshas Pinchas and again at the end of the seifer in Parshas Massei. I refer to the episode known as Bnos Tzelophchad.
The Torah tells us that there was a gentleman named Tzlophchad who had five daughters. After his death, the daughters petitioned Moshe Rabbeinu regarding their portion and inheritance in Eretz Yisrael. The way the Torah presents their claim is quite forward — as they say to Moshe, “Why should our father’s name be disadvantaged in his family merely because he did not have a son? Give us a portion of land together with our father’s brothers!”
Moshe did not know how to immediately respond and he brought the matter before Hashem. The Torah tells us that indeed this was a just claim and these righteous women were due their proper inheritance.
The reason why I love this particular episode (aside from the obvious) is that it comes at a point in Seifer Bamidbar which could lead one to despair. While Bamidbar began with high hopes for Bnai Yisrael and their impending entry into the promised land, things quickly turned and the generation that miraculously left Egypt is soon doomed to die in the desert tunable to fulfill their original destiny.
The episode of these righteous women gives us a great ray of hope amid chapters and chapters of punishments, uprisings and death. In fact, the parsha immediately following is the one where Moshe Rabbeinu is instructed to prepare for his own demise!
What set these brave young women apart from all the other negativity that surrounded them in the narrative? A student of the text will quickly note the use of a particular word in our Parsha that will make one’s ears tingle with biblical allusion. Bnos Tzelophchad say “Lamah Yigara Sheim Avinu.” That term “Yigara” which means basically, “Why should we be left out” is eerily similar to a phrase we encountered earlier in Bamidbar.
In chapter 9, verse 10, we are told of a different group who also petitioned Moshe (and Aharon) about a point of law. This was the one-year anniversary of the Exodus and it was time to bring the Paschal lamb offering. These individuals asked what they should do since they were unable to bring the offering due to their being in a state of ritual impurity. The words they used were, “Lama Nigara” – which also means, “Why should we be left out just because we were Tamei (impure) at the time of the offering?”
As a result we have the advent of what forever will be known as “Pesach Sheini.” Anyone who was unable to bring the korban Pesach the first time around for v alid reason was granted a make-up date the following month.
The connection between the two stories goes far beyond their literary similarity. While the Pesach Sheini story takes place in year 2 after the Exodus, the story of the Bnos Tzelophchad takes place near the end of the sojourn of our people. Both have the common denominator that there were individuals who were not satisfied with the status quo. This was not fueled by an attitude of “me-tooism,” but rather by one of genuine desire to find real ways to come closer in the service of Hashem. Too often we as Jews are happy to just get away with not having to do something. For instance, nothing brings greater joy to the soul of the Jewish davener than the ability to skip saying Tachanun.
Perhaps we too should emulate the ways of these subtle, yet strong, biblical figures in searching and yearning for more ways that we can all be closer to our Maker.
Rabbi E. Samuel Klibanoff has been the Rabbi of the Jewish Center of Atlantic Beach, NY, for the last ten years. He is proudly and luckily married to Dr. Sarah Klibanoff. They are blessed with five daughters, Rachelli, Eliana, Gila, Yocheved and Adina.
