SAVE THE WORLD
Can inconsistencies ever be justified or demanded?
Something about the procedure of the Parah Adumah, the red heifer, seems highly unusual. Those who were sprinkled with its ashes became pure, while those who engaged in its preparation became impure. Lest one think that this is out of the ordinary, the Torah states, “Zos chukas Hatorah, This is the decree of the Torah,” indicating that inconsistencies are something that we find throughout the Torah, not just with the red heifer. What are some examples?
Arrogance is something from which we must distance ourselves to an extreme as it states, “Meod, meod hevei shefal ruach, much, much, must you be humble in spirit,” That applies to each person towards himself. Yet, regarding someone else, the degree of honor and respect shown should be as would be expected by a person who is arrogant.
So too when it comes to finances. A person should be generous in giving Tzedakah, but very scrupulous, exacting and tight with money when it comes to seeing that another person’s finances are protected. If he does the opposite, being generous towards himself, but withholds spending for the benefit of others, he is in violation of these two matters – caring for the honor and condition of others.
Thus it states, Torah scholars are referred to as builders of the world, establishing peace. The source of this teaching is immediately followed with the sentence, “Establish yourself with Tzedakah and distance yourself from taking away from others.” That means a person should be so careful regarding Tzedakah, that if he is remiss, he views it as taking from others. This is in contrast to an attitude where someone might feel free with spending money for himself, but limited regarding sharing his wealth or having any concern for the solid financial standing of others.
The Torah provides direction, so that certain inconsistencies are not aberrations but rather a mode of conduct that is firm and solid, grounded in Torah ideals. Lest one think that the behavior of an individual affects his immediate circle alone, it states that those who violate the precepts set forth in the Torah are “Meharsayich U’machrivayich,” they ruin and destroy the world. However, those who study Torah and follow its direction in performance of its Mitzvos, are bonayich, builders. They generate peace and strengthen the spiritual and physical basis of the world. They not only affect the earth but their impact reaches the Heavens, as it states, your actions will, “Implant the Heavens and set a foundation for the earth.” 
Do we see ourselves as people who are capable of helping to fix the world?
Are we more generous with ourselves or with others? Is the degree of honor we seek to bestow upon others less, more or equal to that which we seek for ourselves?
Rabbi Hershel D. Becker
 Bamidbar Rabah Chukas 19:5
 Chukas 19:2
 Pirkei Avos 4:4
 Yeshayahu 54:14
 Drash Moshe Chukas 19:2
 Yeshayahu 49:17
 Yeshahayu 51:
 Nefesh Hachaim 1 Chapter 3