SEDRA: Pinchas Hertz Chumash p. 686 Numbers Chap 25

This week's Sedra is generously sponsored by Jeff Degen.

SYNOPSIS:
As a reward for his zeal in defending the honour of G-d, Pinchas was promised that the Priestly office would be retained by his descendants as an eternal Covenant of peace.
The Israelites were ordered to prepare for an offensive war against the Midianites, who had been primarily responsible for their degradation. Before this would take place, though, Moses and Elazar the High Priest were told to take a new census of the populace (the previous census had been taken thirty-eight years before). Now that the conquest of Canaan was in sight, it was necessary for Moses to ascertain not only the number of able-bodied men available for war, but also the numerical strength of each tribe. This was needed as a basis for dividing the Promised Land fairly among the tribes. The total number of male Israelites over the age of twenty, those liable for military service, came to six hundred and seven thousand, seven hundred thirty. The extent of the land area to be allotted to each tribe was to be proportionate to the tribe's size, and its geographical location was to be decided by lot. The Levi'im, who would not share in the division of the land, were counted separately.
Zelophchad, a member of the tribe of Menasheh, had died in the wilderness, leaving five daughters but no sons. The question of whether the five daughters could receive their father's inheritance arose; if not, the portion of land that had been due to Zelophchad would pass into other hands resulting in a diminution of the allotment of that tribe. They brought their case before Moses who submitted it to G-d. The final ruling was that if a person left no sons, his daughters had the right to his heritage. It was furthermore declared that if one left neither sons nor daughters, his property would go to his surviving brothers, or if there were none, to his nearest next of kin. The principle that the title to one's land would remain within the family and within the tribe was thus established.
G-d commanded Moses to ascend the mountain of Abarim from where he could view the Promised Land. Told that he was nearing the end of his days, Moses showed immediate concern for the continued welfare of the people and asked that his successor be named. G-d replied that Yehoshua bin Nun would take over the reigns of leadership and that Moses should lay his hands upon him to signify the transfer of authority. However, unlike Moses, who had received guidance directly from the Almighty, Yehoshua would be guided by Elazar the Kohen Gadol, who would in turn consult G-d by means of the Urim and Tumim.
The people were reminded that their sacrificial obligations would continue when they entered Canaan. A detailed description of the public morning and evening sacrifices were therefore given. The final section of the Sedra is very familiar to us since it contains details of the sacrifices for the Festivals.

HAPHTORAH HERTZ CHUMASH P 710 Jeremiah Chap. 1
Although the Sedra is "Pinchas" we read the Haphtorah of "Matot" since we are now in the three week period of mourning preceding Tish'a B'av. This chapter is the first of the three "Haftarot of Rebuke" warning of the impending tragedy which was to befall Jewish life with the fall of Jerusalem, the Destruction of the Temple and exile. In spite of the disaster which looms, Israel will never be totally rejected by G-d. In most touching and sublime terms the verses concluding the Haphtorah recall "the affections of thy youth, the love of thine espousals. How thou wentest after Me in the wilderness, in a land that was not sown".

TELL ME RABBI .....CONCENTRATION IN PRAYER FROM THE NOVELLAE OF RABBI HAYYIM OF BRISK

"There are five things whose absence disqualifies prayer: ... purity of the hands, proper clothing, purity of the place...and concentration of the mind...Prayer without concentration is no prayer. If one has prayed without concentration, one must pray again with concentration. If one finds oneself in a state of distraction or agitation one may not pray until one's mind is settled." (Maimonides. Hil. Tefillah 4:1, 15)
In Chapter 4 quoted above, Maimonides seems to refer to the whole of the "prayer" (i.e, Shmoneh Esreh the Eighteen Benedictions) and that if any part of it was said without proper concentration the whole is invalid.
However, this seems to contradict what he writes in Chapter 10: "If one has prayed without concentration, one must pray again with concentration; but if one has concentrated while saying the first blessing (of the Eighteen) one is not required to pray again."(Maimonides, Hil. Tefillah: 10:1)
Here concentration is an essential requirement only for the first blessing, and not for the whole prayer. It would appear that there are two kinds of concentration required for prayer:
(a) Concentration on the meaning of the words one is saying, ie. understanding .
(b) The awareness that one is standing in prayer before G-d, ie. awe
This second sense is clarified by Maimonides: "What does concentration mean (as awe)? That one should clear one's mind of all (extraneous) thoughts and see oneself as standing before the presence of G-d." (Maimonides, Hil. Tefillah, 4:16)
Concentration as Awe is not a mere requirement for prayer, such as purity of hands or proper clothing , but an essential ingredient in the act of prayer itself. If one's mind is not clear and one does not see oneself as standing before G-d and praying to Him, one is not engaged in the act of prayer at all.
This is an example of a mindless act which, throughout the Torah, is not considered an act at all.
This is why concentration (as Awe) in this sense is essential throughout the prayer. The prayer where this concentration was lacking has effectively not been prayed. But if someone is aware he is engaged in prayer (Awe), but does not realise the meaning of the words he is saying (understanding), the minimum requirement is satisfied if the first blessing is said with awareness of the meaning of the words.
So, awareness of standing before G-d (Awe) establishes the prayer as a prayer, but there is an additional requirement that, so far as possible, prayers should be said with full understanding.
However, where one finds this (understanding) impossible, the Talmud (Berachot 34b) makes it essential only for the first blessing. Another essential ingredient in prayer, as in all mitzvot, is the intention to do the act as a mitzvah, ie. as an act commanded by G-d. This intention is also required for the whole of the prayer and is an essential part of the concentration.
So when we come to Shule the conditions for prayer (The Amidah) are:
(a) Constant concentration and awareness we are in G-d's Presence ("Know before Whom You Stand").
(b) Constant concentration on the fact that praying is a Mitzvah
(c) Understanding the meaning of our words, at least for the first blessing and more or all, if possible. Thus there is a value for those who are as yet unskilled in prayer to be present in Shule. However, to encompass all aspects of prayer, understanding becomes essential. This can only be attained through dedication to learning.