1. The Daughters of Tzlafchad and Inheritance
In this week’s parsha, we encounter the story of the daughters of Tzlafchad and the laws of inheritance regarding the Land of Israel. The Torah describes how the land was to be divided among the men who would enter Eretz Yisrael, with wives joining their husbands’ portions. Tzlafchad, however, had no sons—only five daughters from the tribe of Menashe. These daughters approached Moshe Rabbeinu and Elozer the Kohen, after Aharon’s passing, to present their case before the leaders and the entire community at the entrance to the Tent of Meeting. They explained that their father had died in the desert but was not among those who rebelled with Korach; he had his own individual sin and left no sons. Their plea was: “Why should our father’s name be diminished from his family just because he has no son? Give us a portion among our father’s brothers.” Moshe brought their judgment before Hashem, seeking guidance on how to proceed. Hashem responded that if a man dies without sons, his daughters inherit him. Thus, the daughters of Tzlafchad were granted a portion in Eretz Yisrael. This episode highlights both their love for Israel and their willingness to speak up for what was rightfully theirs.2. Why Did Moshe Forget the Law?
Rashi addresses an intriguing question: why did Moshe Rabbeinu not know this halacha and need to consult Hashem? Rashi offers two explanations. First, Moshe actually knew the law but forgot it as a form of punishment. Earlier in the desert, when appointing judges, Moshe had said that only difficult matters should be brought to him—a statement that could be seen as boasting or taking too much credit. To counter this attitude, Hashem caused him to forget this halacha so he would have to ask Hashem directly. The second explanation is that Moshe forgot in order to give special merit to the daughters of Tzlafchad—so that this section of Torah would be written because of them. According to this view, it wasn’t a punishment but rather an opportunity for others to have a role in Torah. The Rebbe explores why Rashi insists Moshe forgot rather than never having been taught this law by Hashem in the first place. The answer lies in the wording “mishpatan”—Moshe brought “their judgment” before Hashem—implying he knew there was a ruling but simply forgot it.3. Weighing Rashi’s Two Explanations
Each interpretation Rashi gives has its own difficulty. If forgetting was a punishment for Moshe’s earlier words, why did Hashem wait nearly 40 years since those words were spoken? On the other hand, if it was simply so that Tzlafchad’s daughters could initiate this section of Torah, why should Moshe lose out on being its source? The Rebbe notes that even though Moshe still transmitted Hashem’s words and taught this law, he lost out on being its initiator—a loss considered significant enough by Rashi to warrant mention. This teaches us how precious every opportunity in Torah is and how careful we must be with our words and humility. Additionally, we see from here that giving others opportunities shouldn’t come at someone else’s expense unless there is a higher purpose decreed by Hashem Himself.4. Lessons from Speaking Up and Loving Israel
The daughters of Tzlafchad are praised for their love of Eretz Yisrael and for speaking up when something was unclear or missing for them. They didn’t passively accept their situation but advocated respectfully for what they believed was right. This teaches us two important lessons: first, how vital it is to cherish Eretz Yisrael and desire a share in its holiness; second, that when something isn’t working or isn’t clear in our lives or communities, we should respectfully speak up rather than remain silent.5. Moshe Requests a Successor
After resolving the matter with Tzlafchad’s daughters, Hashem tells Moshe his time is coming to an end and he will not lead Bnei Yisrael into Eretz Yisrael. In response, Moshe asks Hashem: “Yifkod Hashem—May Hashem appoint a man over the community.” He requests that Hashem designate a new leader who will guide Bnei Yisrael like a shepherd cares for his flock. Hashem instructs Moshe to appoint Yehoshua bin Nun as his successor by laying hands upon him and bestowing some of his holiness upon Yehoshua so he can lead Bnei Yisrael into Eretz Yisrael.6. The Commandment Regarding Korbanot
Immediately following this appointment comes another command: “Sav et Bnei Yisrael—Instruct/command Bnei Yisrael”—regarding bringing korbanot (offerings). The rest of the parsha details daily offerings as well as those for Shabbat and all festivals. Rashi explains that “sav” means encouragement or commandment—a term used when extra motivation is needed because mitzvot can sometimes be costly or difficult. Interestingly, although one might expect encouragement directed at kohanim (who perform these services), here it is directed at all Bnei Yisrael. The Rebbe explains that this follows from Moshe’s previous request: after asking Hashem forcefully (yifkod) to appoint a leader for His children, Hashem responds by telling Moshe instead to instruct His children how they must serve Him through korbanot.7. The Parable Explaining Leadership vs Service
Rashi brings a parable: A king’s daughter on her deathbed instructs her husband (an ordinary person) about caring for her children—a boldness justified by her status and circumstances. Similarly, Moshe spoke forcefully with Hashem because he felt responsible for Bnei Yisrael’s future leadership as he prepared to leave them. Yet Hashem’s response emphasizes that while leadership is crucial for Bnei Yisrael’s survival as a people (“like sheep without a shepherd”), their service through korbanot is equally essential from Hashem’s perspective—“my bread,” sustaining His relationship with them. Today our prayers replace korbanot: Shacharit and Mincha correspond to daily offerings (tamid). Even though prayer may seem repetitive compared with learning new Torah ideas each day, every tefillah is precious sustenance before Hashem.8. Siyum HaRambam and Lessons from 17th Tammuz
This Thursday marks both Shivah Asar b’Tammuz (the 17th day of Tammuz) and completion of the 40th cycle since the Rebbe instituted daily study of Rambam’s Mishneh Torah 40 years ago. Rambam’s work uniquely covers all areas of Torah law—not just those relevant today but also laws about Beit HaMikdash and kohanim. To finish Rambam annually requires three chapters per day; alternatively one chapter per day completes it every three years. Both cycles conclude together on 17th Tammuz this year—a fast commemorating destruction caused by baseless hatred (sinat chinam). The unity fostered by joint study counteracts divisiveness: just as Daf Yomi unites Jews worldwide through shared learning, so too does Siyum HaRambam unite us in Torah study across all communities. This convergence teaches us that unity through Torah brings blessing and helps repair what led to destruction in past generations. May these days soon be transformed into days of joy with Mashiach Tzidkeinu—righteous redeemer—as Rambam concludes his work with laws about Mashiach’s arrival!9. Summary and Final Reflections
To summarize: We learned about the daughters of Tzlafchad’s love for Israel and advocacy for inheritance rights after their father’s passing; explored why Moshe Rabbeinu forgot certain laws (either as consequence or opportunity); discussed how even losing out on initiating one section of Torah is significant for someone like Moshe Rabbeinu; examined lessons about humility in leadership speech versus boasting; saw how speaking up respectfully can bring positive change; reflected on why korbanot/prayer are central sustenance before Hashem even if they seem repetitive; celebrated completion cycles of Rambam study fostering unity especially on fast days meant for introspection about baseless hatred. May our efforts in learning Torah together bring true unity among Jews everywhere so these days become days of simcha with rebuilding Beit HaMikdash speedily in our days!