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Parshat Chukat 30 Sivan, 5771/July 2, 2011 Vol.2 Num. 40

It is a rare person who does not fear thirst of Marah. empty: Trust in Gd. Our fear regarding death – who, in the words of Batsheva, the disappearance of Gd at Sinai was Second: This week, as we learn the spe- will "laugh on the last day. (Mishlei empty: Trust in Gd. And our fear re- cific laws of the parah adumah, the sag- 31)" With the rite of the Parah Adu- garding death is also empty: Trust in es link this ritual with the sin of the mah, though, the Torah prescribes a Gd. Golden Calf. When Moshe disappeared method for mitigating our fear of mat- atop Har Sinai, the people feared that The Torah underscores this message ters moribund. they had lost their link with the Divine, by connecting the Parah Adumah's two The Parah Adumah purifies people and they created a calf as a substitute. appearances with Miriam, as well. Miri- from contact with death: A red cow is We use a cow for purification in order to am led the Jewish women in song im- killed, and then the carcass is inciner- counter that idolatrous calf; as one mid- mediately before the Torah's account of ated. [This does not happen frequently; rash on our parshah (Bamidbar Rabbah Marah, and Miriam's death is recorded the ash of a parah adumah lasts for 19:8) phrases it, "This may be compared immediately following the description generations, so that only nine parot to a maid's son, who dirtied the king's of the Parah Adumah in our parshah. adumot have been used in history.] A palace. The king decreed: Let the mother Miriam was all of six years old, appren- small amount of the ash is placed into come and clean up her son's filth. So Gd ticed to her mother as a midwife, when specially prepared water, and that wa- said: Let the cow come and atone for the the Egyptian Pharaoh ordered the two ter is sprinkled on a person who has deed of the calf." of them to kill all of the Jewish baby become impure from contact with There is another link between Parah boys. As the Talmud (Sotah 11b) em- death. The Jews learned about this Adumah and these two events, for phasizes, Miriam and her mother trust- Parah Adumah ritual twice, and ele- Marah and the Golden Calf provide the ed Gd with their lives, defied Pharaoh ments of each appearance demonstrate basic components of the Parah Adumah and saved the babies. Miriam trusted that this ritual is meant, at least in ritual: We burn the cow's carcass and Gd with her life when she guarded part, to help us overcome fear. reduce it to ash, reminiscent of the Calf Moshe in his basket on the river. And First: After the Jews crossed through which was burned and then ground into so Miriam's leadership precedes the Yam Suf, they traveled for three days ash (Shemot 32:20). We introduce the first Parah Adumah, and the conclu- without fresh water. Finally, they ar- ash into water, reminiscent of the water sion of Miriam‟s story follows the Parah rived at an oasis called Marah, only to at Marah as well as the dissolution of Adumah, as a lesson for all of us to find that the water was not potable. the Calf's ash in water. We then sprinkle trust Gd and so override our own fear Frightened, the Jews asked Moshe this mixture on the person who has of death. what they would drink, and Gd showed been intimate with death. Forty-two years ago this month, with Moshe how to sweeten the water. Then, Insertion of the laws of Parah Adumah the entire world of their day as well as we are told, the Jews were taught stat- into the Marah and Calf incidents, and future generations watching, three men utes and laws; Rashi says that this adoption of elements of each story into conquered their fear of the unknown, includes the Parah Adumah. [See To- the Parah Adumah ritual, hint that the- landing on the Moon in the Apollo 11 rah Temimah to Shemot 15:25, chal- se three entities share a message: Our mission. They used training and simu- lenging this edition of Rashi.] The par- fear regarding the lack of water was lators to get rid of the unknown; as ah adumah is eternally linked to the Buzz Aldrin wrote, “True fear is the fear of the unknown, and all our training had been geared towards eliminating the unknown as much as possible.”  What do we learn from the Torah's extra words that "the whole When a human being confronts death, assembly" came to Midbar Tzin shortly before the death of he can‟t eliminate the unknown; there Miriam? (20:1) is no „death simulator‟ available. None-  (Rashi, Ramban, Ohr HaChaim) theless, the message of the Parah Adu-  What was Moshe‟s sin at Mei Merivah? (20) (Rashi, Ibn Ezra, mah, this opaque law which defies ra- Rambam, Ramban, Rav Shimshon Raphael Hirsch) tional explanation, is this: Trust Me.  Why did Moshe need to be reassured by G-d before waging war Just as HaShem was at our side at the waters of Marah, and just as HaShem against Og? (Rashi, Ramban and to Bamidbar 21:34) was present at Sinai, and just as Ha-  For children: Which nation attacked the Jewish people after the Shem was present for Miriam, so Ha- death of Aharon? (Rashi to Bamidbar 21:1) Shem will be with us now to protect us.

“HaShem spoke to Moshe and to Aaron, struggle from the start. Only an element understood in light of the interfacing of saying „This is the statute of the of “gaava dekedusha” can restore his self- different midot. The midot of the Torah…‟”(Bamidbar, 19:1-2) confidence and the will to face the husband have an impact on those of his wife, and visa versa. We have here a The parsha of “Parah Adumah” was given challenges and overcome temptation. synthesis of personalities, a joining of two to both Moshe and Aaron. Although it Thus “shifalut” alone, without “gaava”, is individuals to form a new union, a new was Aaron who implemented the process an incomplete personality whose success entity. We say about HaKadosh Baruch of the Parah Adumah, it was Moshe, as in “avodat HaShem” is in jeopardy. Hu: “oseh Shalom bimromav”. Shalom is Beit Din HaGadol, who supervised it. Let “Gaava dekedusha” alone, on the other an positive entity, not just the absence of us understand the respective roles of hand, is equally problematic. In this case, division. It is something that exists, and Moshe and Aaron from a hashkafic the “yetzer hara” argues: “you‟ve it emerges from the integration of traits perspective, reflecting the principle accomplished so much. You‟ve achieved and characteristics. Husband and wife “shivim panim laTorah”. such levels of sanctity and purity that you bring into the mariage their own The Netivot Shalom writes that Moshe need not work hard to face new and great individual “midot” and “hashkafot”, and and Aaron represent two distinct challenges.” as a result of the integration of these personalities which must work together Let us look at Yosef HaTzaddik facing the “hashkafot”, a new entity called Shalom in all that pertains to avodat HaShem. temptation of the wife of Potifar. The verse emerges. Moshe embodies the characteristic of says “Vatitvasehu b’bigdo vatomar shichva The Midrash on the verse: “Sh’ma Yisrael “anava” (humility) or “shiflut”, as the imi”. The word “beged” can mean a HaShem Elokeinu HaShem Echad”, points Torah states, “now the man Moshe was garment or a rebellion (begida). According out that everything HaShem created was exceedingly humble, more than any to a homiletic interpretation of this verse, created “zugot” (pairs). The Heavens person on the face of the earth.” Aaron, offered by the Slonimer Rebby, she said to and Earth, the sun and the moon, Adam on the other hand, represents the him: “You‟ve already committed many sins and Eve. Only HaShem is One and characteristic of “gaava” (pride), not in and rebellions acts in the past, why singular. HaShem Echad. the negative sense, but rather pride of shouldn‟t you commit this sin as well?” greatness and kedusha. About Aaron the Such is the seductive power of the “yetzer What is the significance of the concept of Torah writes: “You shall make vestments hara”. What was Yosef‟s response? “zugot”? Why is this concept so central to of sanctity for Aaron your brother, for “Einenu gadol babayit hazeh mimeni v’eich the Divine scheme of creation? The glory and splendor.” (Shmot, 28:2) These e’eseh haraah hagedolah hazot v’chatati answer, I believe, is that all systems two personalities must complement one l’Elokim”. Yosef spoke to her about his express a symbiotic relationship of another, as each one, unto itself, is great status in the house of his master. “mashpia” (active agent) and lacking and incomplete. This dialogue between the wife of Potifar “mushpa” (passive agent). The light of the sun, for example, is reflected by the Take the attribute of “shiflut”. An and Yosef symbolizes our method of moon. The heavens influence the earth, individual who exemplifies this “middah” combatting the influence of the “yetzer and via versa. Relationship of “mashpia” thinks of himself as deficient, as not hara”. A Jew must always be aware of his and “mushpa” form a circle, and the having reached his potential. Such a great status of “banim laMakom”, children “mushpa” becomes a “mashpia”. Thus a person is vulnerable to the influence of to the King of Kings. It is unfit for a new entity is created. The whole is the yetzer hara who tells him: “You are prince to lower himself and contaminate greater than the sum of its parts. And so unfit for kedusha; you are incapable of his purity through sin. it is with partners in a marriage. They ascending spiritual heights. How can a Thus we see how the attributes of “anava” bring to the relationship their individual sinner like you face the challenges of and “gaava” complement each other. To midot and hashkafot, and together create temptation? Don‟t even bother to try.” be a true “oved HaShem”, one must strive a new union, a new entity. The power of These arguments deflate the self- to synthesize these two midot. the “zivug” reflects the fact that “mushpa” confidence of such an individual and “Shalom bayit”, which is essential to the convince him that he cannot make the becomes “mashpia”, and visa versa. marriage relationship, must be grade and might as well give up the This synthesis of midot is hinted to in the opening verse of our parsha. Moshe and Aaron, the two leaders of Klal Yisrael, work together to serve HaShem. In Parshat Korach, we saw that Korach rebelled against the authority of Moshe and Aaron. The Zohar writes: “Korach palig al haShalom”, i.e. he rejected the concept of Shalom. Shalom is not simply Mitzvah 99 instructs the tasks performed in the Beit the absence of controversy. As we have Kohanim to wear special haMikdash was designed to seen, Shalom is a positive entity, [“oseh clothing when they work in the inspire awe in the onlooker, so Shalom bimromav” (HaShem creates Beit haMikdash. This uniform that this respect would be Shalom)]. It was Moshe and Aaron‟s job to create a “tzibbur” out of the individuals was made up of four special transferred to Gd as well. that make up Klal Yisrael. Through their garments, or eight for the Further, though, the Sefer “hashpa’ah” (influence) each “yachid” Kohen Gadol, which were haChinuch notes that donning a could reach his potential and make his uniform establishes a frame of contribution towards the goal of creating custom-tailored for each Kohen. the new entity of a “tzibbur”. It was this mind. When the Kohen looks at On one level, the purpose of concept of Shalom which Korach rejected his clothing, he is reminded of and which we aspire to. this uniform is as stated in the the goal of his service and the Torah, "for honour and for meaning of his tasks, and moved splendour." The setting for the to greater sanctity.

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Anybody who wanders around R‟ Moshe ben Yosef di Trani, the a bit comes across Davidka Mabit, was born in 1505 in Salonika. Square. In its open area, one can see Don’t Want to be President? Son of Castillian Jews who were Spain something on display that looks like a Mabit #144 in 1492 and Portugal in 1497, his cannon. That is the Davidka. Why did family contained many illustrious this specific piece of artillery deserve to Rabbis. His father, R‟ Yosef, was be memorialized and to have a square Question: Reuven swore a vow to be a leading scholar in Saolonika, and his in the Holy City named after it? Nazir eternally if he would take any uncle, R‟ Aharon, was the leading The Davidka was a mortar with a three- public communal appointment. Rabbi in Adrianople. His first cousin inch caliber barrel. It was produced by Subsequently, the congregation was R‟ Avraham di Biton, author of the Israel Military Industries before the enacted a communal decree against Lechem Mishna. establishment of the State of Israel, and was used by the Haganah and Tzahal anyone who is appointed through lots As a child, he was sent to study in his during Israel‟s War of Independence. for a specific role and who shirks that uncle‟s Yeshiva in Adrianople, and at responsibility. The lots fell on Reuven, the tender age of sixteen moved to The Davidka was developed by and he claimed that he could not Tzfat, to complete his studies under R‟ Leibowitch, the armorer of the Haganah for the southern front, and it is named accept the appointment lest he be Yaakov Berab. compelled to become an eternal Nazir after him. He built this unique mortar It was in Tzfat that R‟ Moshe truly at the locksmith workshop of the under the vow he had accepted upon flourished. At the time, R‟ Yaakov Mikveh Israel agricultural school in himself. Berab attempted to reestablish , where he taught. The for I am unsure whether the communal semicha, an institution that had not the Davidka was one of fifteen types of decree affects Reuven, since his been practiced in over a millennium. shells developed by the Haganah. It personal vow is binding. It keeps him The Mabit was among the first to weighed 40 kilograms (88 pounds), and from fulfilling both obligatory and receive semicha, along with such its diameter was larger than that of the voluntary actions [a vow prohibiting giants as R‟ Yosef Caro, the author of mortar from which it was fired. The tail tube was the only part of the shell that the Shulchan Aruch; the kabbalist R‟ only obligatory actions would not be fit inside the launch tube. The mortar‟s effective]. Moshe Cordevero; and R‟ Moshe range was at most three hundred Answer: Clearly, the communal decree Galanti. meters (984 feet). is effective. It is not appropriate to As one of the leading scholars, in both The Davidka was first used by the validate his personal vow as “a vow the revealed and hidden Torah of the Haganah on Adar 2, 5708 (March 13, that applies to both obligatory and day, he served on the rabbinical court. 1948), in a battle in the voluntary situations”, and therefore to In 1525, he became the rabbi of Tzfat, neighborhood in Yafo. In total, twelve say regarding the communal decree until he moved to Jerusalem in 1535. Davidkas were produced. Two of the that “a later vow cannot supersede a His son, R‟ Yosef Trani (Maharit), was mortars were given to each of the three brigades of the . Eventually, previous vow.” one of the leading halachic decisors of two Davidkas became monuments. One When someone vows to perform a the subsequent generation. is the mortar of the Tenth Brigade (also certain action, and later vows not to Most famous among the Mabit‟s known as the Yiftach Brigade – Chativat perform that action, he is guaranteed writings are his commentary on the Yiftach), which is displayed today in to transgress; both vows cannot apply Rambam, entitled “Kiryat Sefer”, and Chativat Yiftach Square in Tzfat. The simultaneously. However, in our case, his responsa, comprising of 842 other mortar, which is displayed with a it is possible to fulfill both: If he is responsa. shell in its launch tube, is the one in appointed to a position, he can obey in Jerusalem, at the R‟ Moshe passed away in 1585 in intersection of Yafo and HaNevi‟im the communal decree and become a Jerusalem. He was interned in Tzfat. Streets. nazir, without any transgression of Torah law. Many times, when I lived in Egypt, The Davidka was regularly made fun of by those who used it, and by the Nevertheless, I would recommend that Jews used this logic when the soldiers of the brigades whom it it is not proper to force him to be community wanted to appoint them assisted. It was considered an appointed, since he did not intend to to a public position. I rescinded the unreliable, inexact, and inefficient accept nezirut. Still, it is proper to weapon. Given this, what made it so communal decree to ensure they punish him, since he did not inform special? did not break their original vows of you of this [his vow RL] beforehand. The answer is to be found in the Further, if he was not learned then I nezirut. Additionally, I punished ungodly noise that the weapon made am sure that his lack of notification them. This was not because they when fired. The tremendous racket was simply by mistake. Your average failed to disclose their vows, but scared the enemy far more than the Jew thinks that the community's actual damage it inflicted; foes fled in because they were throwing off the panic when they heard the mortar fire. decree would not override his personal yolk of the congregation from their This happened during the conquest of vow, through the mechanism of, “A vow necks. Allenby Camp in southern Jerusalem, cannot supersede a previous vow.” and during the repelling of the Jordan Legion‟s tanks near the Ratisbonne Monastery.

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Parshah Answers David Teller

people to underscore the gravity of Moshe (i.e. Torah), coupled with the What do we learn from the Torah's Moshe‟s sin in calling the Jewish less evident, but equally strong extra words that "the whole assembly" people "rebellious ones" (20:10) before presence of Hashem leading them came to Midbar Tzin shortly before hitting the rock. (This also highlights (through nes nistar), that would be the death of Miriam? the level of Miriam; despite the fact the way of life for the Jewish people in  Rashi and Ibn Ezra explain that the that the nation was entirely righteous Eretz Yisrael. By hitting the rock, "whole assembly" refers to those who at this point, they only merited the Moshe lost a critical opportunity to were "set aside" for life, as opposed to well of water on Miram‟s behalf.) help get this message across. those who died after the sin with the Spies, and were destined to journey What was Moshe’s sin at Mei Merivah? Why did Moshe need to be reassured into Eretz Yisrael. The events  Rashi, citing a passage from Midrash by G-d before waging war against Og? recorded here occurred in the 40th Tanchuma, explains that Hashem  Rashi explains that Moshe was afraid year of the Jewish people‟s sojourn in commanded Moshe to speak to the that in the merit of Og‟s helping the desert, and at this point all those rock, but Moshe struck it instead. Avraham by informing him of the who were destined to die in the whereabouts of Lot, G-d would stand midbar had passed away.  Ibn Ezra contends that Moshe failed to on Og‟s behalf in the ensuing battle.  Ramban counters that if Rashi‟s act for G-d, but instead acted out of his own anger.  Ramban questions this opinion of explanation were correct, why would th Rashi, for Moshe Rabbeinu still the Torah have repeated "the whole  Rambam in the 4 chapter of his should have trusted that Hashem assembly" when describing the introduction to Pirkei Avot (Shmonah would act on his behalf over the other passing of Aharon in 20:22? Perakim), and Ramban, both focus on nations of the world. Instead, Ramban Therefore, Ramban maintains that the Moshe‟s rebuke to the Jewish offers two approaches: (a) Moshe the words "the whole assembly" people. Rambam stresses the tone of didn‟t think that the Jewish people ha‟eidah are often used by the Torah Moshe‟s speech and explains that needed to conquer Og at this point. as a precursor to a national dispute, Moshe‟s sin was in losing his temper Sichon attacked the Jewish people as seen elsewhere in Tanach. (And and speaking harshly to the Jewish against their will; Og, though gathered regarding Aharon's death, the words people. Ramban stresses the content: his people and went to Edre‟i, a city at kol ha‟eidah are meant to imply that When Moshe says, "Is it possible that the edge of his border. Since the the entire assembly mourned we can take out water from this rock," Jewish people could have turned and Aharon‟s passing.) he implied that he, not G-d, was able avoided a clash with Og, Moshe  Ohr HaChaim suggests that to perform the miracle of extracting water from the rock. thought this would be appropriate, whenever the Jewish people are just as they had circumnavigated  Rabbi Shimshon Raphael Hirsch depicted as an upright and righteous Edom. Hashem countered, "Don‟t be explains that Moshe exhibited people, the name "Bnei Yisrael" is afraid, for I will place them in your character traits that showed he was used to describe them. Conversely, hand." (b) Per Bamidbar Rabbah, unfit to lead the people in the next when they do not act appropriately Moshe was afraid lest one of the stage of their spiritual development in then the description "Am" is used. Jewish people sin or wrongly take the Israel. Hitting the rock with a staff was "The whole assembly" in our verse spoils of Sichon, and so fail to deserve the way G-d interacted with the Jewish comes right after the words "Bnei victory. people in the midbar, through Yisrael" and should be understood as miraculous intervention. The purpose saying that the "entire assembly" was Which nation attacked the Jewish in G-d‟s command to speak to the at the level of "bnei Yisrael" - each people after the death of Aharon and every individual at this point was rock was to begin the next stage of  Rashi explains that Amalek was the righteous and of high character. The their spiritual process when the people "Canaanite" nation that attacked the Torah highlights the moral level of the would realize that it was the word of Jewish people after Aharon‟s death.

Shabbat, July 2 6:10PM R‟ Mordechai Torczyner, Parenting from the Torah Part 4: The In-Laws, BAYT Tuesday, July 5 After minchah R‟ Mordechai Torczyner, Gemara Avodah Zarah, 8:30PM Dovid Zirkind: Interactive Parshah, Westmount BAYT Learning Centre Sunday, July 3 Wednesday, July 6 6:30PM R‟ Azarya Berzon, Gemara Kiddushin, Shaarei 7:15PM R‟ Azarya Berzon, Highlights of the Week‟s Shiurim, Shomayim Clanton Park 7:30PM R‟ Azarya Berzon, Masechet Makkot, Shaarei 7:30PM Dovid Zirkind, Development of the Synagogue Part 2 Shomayim of 3, Shaarei Shomayim Monday, July 4 8:30PM R‟ Azarya Berzon, Sugyot HaShas, Shomrei Shobbos 7:15PM R‟ Meir Lipschitz, Halacha in the Kitchen: Week 2 of 4, Thursday, July 7 3000 Bathurst #1201,, Women 7:45PM R‟ Azarya Berzon: Rav Soloveitchik on the Mitzva of 7:45PM R‟ Azarya Berzon, Rambam Hilchot Tmidim, Clanton Kriyat Shma, Clanton Park Park - off this week 10:00PM R‟ Azarya Berzon: Rambam Hilchot Talmud Torah, 9:30PM R‟ Azarya Berzon, Ramban al HaTorah, 12 Mivale Road Clanton Park 8:05PM R‟ Meir Lipschitz, Gemara Beitzah Chaburah, Shaarei Shomayim

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