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Home , Chukat, Kadesh (biblical)

Parshat 30 Sivan 5774 / June 28,2014 Daf Yomi: Taanis 17; Nach Yomi: Isaiah 61

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The Legacy of Eitan Allen Associate Member, Young Israel Council of

“The Children of Israel, the whole assembly, arrived at the wilderness of Zin in the first month and the people settled in . Miriam died there and she was buried there“(20:1). In the final year that the Jewish people spent in the desert, the Torah records the death of the greatest female leader of that time period with this short verse. Miriam the prophetess, who led the women in singing at the sea, the older sister of Moshe Rabbienu who watched him in his basket, the one who helped her mother deliver the Jewish children in Mitzrayim and feared HaShem over Pharoah, who risked her life to see that Klal Yisrael flourished – could it be that she is immortalized by only this brief verse?

In counter distinction, the passing of Aharon HaKohen is retold in much greater detail, and the death of Moshe Rabbienu in even greater detail. Why does the Torah tell us so little about the passing of Miriam, one of the greatest women in all of Jewish history? The Kli Yakar, drawing on this short verse, suggests that Klal Yisrael did not properly eulogize Miriam and mourn her loss and, as punishment for this disrespect, the Jewish people lost the miraculous well that provided them with in the desert. The result of this loss was that Moshe and Aharon were thrust into the situation of Mei Mirivah ( of strife) which led them to falter and lose the privilege of entering into the Holy . It is difficult to understand this Kli Yakar. How was it possible for the Jewish people to not give proper kavod (respect) to such an illustrious figure as Miriam? Didn’t her brothers Moshe and Aharon instruct the nation in the proper kavod and eulogy for this tzadekes? Perhaps we could suggest another answer as to why the Torah writes so tersely about the final respects given to Miriam.

To arrive at our answer, we must learn two chapters of . The Gemara in Bava Basra (17A) records that six people died in Jewish history directly through the “kiss of HaShem.” Among these six people, Miriam is the only woman mentioned. The Gemara is bothered by why the Torah in Parshas Chukas does not explicitly mention this great and exclusive privilege. The Gemara responds that it would be denigrating to mention that HaShem, so to speak, gave a woman the “kiss of death.” Nevertheless, this fact adds much greatness to our picture of Miriam and, yet, also explains why the Torah does not record the details of her death. A second Gemara in Moed Katan (28A) derives from our verse about Miriam, the halacha that we are not allowed to keep the body of a woman out on the street to engender greater mourning and eulogy. Rather, women should be buried directly following their death. Both of these can explain why the death of Miriam is so lacking in detail and they speak directly to the lasting nature of the Jewish Woman.

Dovid Hamelech teaches us in Tehillim that “Kol Kevoda Bas Melech Penima” – the refinement and honor of a princess is inward. Our Rabbis learn that this is the true nature of what a Jewish woman, a bas Melech (daughter of the king), is. Her splendor is not trumpeted, her grace is inward and not shown. In other words, to discuss the way HaShem took Miriam to the next world would not be in keeping with the inner and hidden splendor that she so beautifully personified. She could not have been given a lengthy drawn-out funeral processional because, as the Gemara in Moed Katan tells us, Miriam is the archetype for the Mishna’s ruling that women must be buried immediately. It is no coincidence that Chava was created through Adam’s rib. The Mifarshim say that HaShem created woman through a hidden part of the body to teach us that a woman’s choicest nature is to be hidden and modest, even with all her greatness and beauty. This heightened awareness of the inner splendor and grace that a Jewish woman has, lets us appreciate why the Torah specifically does not elaborate on Miriam’s death. As Tehillim says, it is a matter of penimius (inwardness).

We can now return with deeper insight to the Kli Yakar’s answer. Again, the Kli Yakar states that the Jewish people did not mourn for Miriam properly and, as a punishment, they lost the well that was provided in her merit. Based on the Gemaras we just learned, it is possible to imagine that Moshe and Aharon followed the halacha and buried Miriam right away, maintaining the penimius that she personified in her lifetime, but providing less time for the effect of the loss to sink in. In keeping with the aspect of tznius (modesty), the fact that she died “from the mouth of HaShem” was not publicized. For those two reasons, Klal Yisrael failed to mourn for her properly. It was only after the well was taken away that they realized their folly and how great Miriam had been. In fact, her legacy is of such importance that the Shulchan Aruch records (Orach Chayim 580) it is appropriate to fast on her Yarhzeit, the 10th of Nissan. May her memory and her life continue to be a merit for all her children ─ the entire house of Israel.

Shabbat Shalom printer friendly : https://www.dropbox.com/s/yfug391w9ktwoc0/A%20Backwards%20World.pdf The Weekly Sidra "Keeping a Wide Berth" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis

It goes without saying that giving the wicked and malevolent a wide berth is always good advice for anyone. Our own Rabbanim of blessed memory, have warned us of associating with the unethical countless times:

“Nitai of Arbel would say, ‘Keep at a distance from an evil neighbor, do not make yourself an associate of an evil man.’” (Pirkei Avos 1-7)

“’Woe,’ replied , ’to the wicked, woe to his neighbor! It is well with the righteous and well with his neighbor!’” (Sukka 56b)

“Rabbi Elazar said, ‘A righteous man once lived between two wicked men, and did not learn from their deeds. A wicked man lived between two righteous men and did not learn from their ways. The righteous who lived between two wicked men (Achav and his wife Izevel) and did not learn from their wicked ways was Ovadiya. The wicked man living between two righteous men (Yitzchak and Ya’akov) and not learning from their ways was Aisav.’” (Yoma 38b)

And, speaking of the evil Aisav, in several locations the Torah informs us that Aisav transformed into the nation of (the forerunner of Rome):

“Now these are the generations of Aisav, who is Edom.” (B’raishis 36:1)

In this week’s Sidra, Moshe appealed to the king of Edom to permit the B’nai Yisroel passage through his country:

“Let us pass, I pray you, through your country; we will not pass through the fields, or through the vineyards, nor will we drink of the water of the wells; we will go by the king’s high way, we will not turn to the right hand nor to the left, until we have passed your borders.” (Bamidbar 20:17)

But, Moshe was answered in the following manner:

“And Edom said to him, ‘You shall not pass by me, lest I come out against you with the sword!’” (ibid. 20:18)

Hearing this reply to Moshe, the B’nai Yisroel made an attempt to appeal to the king of Edom:

“And the B’nai Yisroel said to him, ‘We will go by the high way; and if I and my cattle drink of your water, then I will pay for it; I will do you no injury, only pass through by foot.’” (ibid. 20:19)

But, this attempt was to no avail as well:

“And he said, ‘You shall not go through.’ And Edom came out against him (B’nai Yisroel) with much people, and with a strong hand.” (ibid. 20:20)

Now, a few P’sukim (verses) later in this week’s Sidra, wherein HaKadosh Baruch Hu informs Moshe and Aharon of Aharon’s imminent death, we read:

“And HaShem spoke to Moshe and Aharon at , by the border of the land of Edom, saying.” (ibid. 20:23)

What is the significance of the expression ‘By the border of the land of Edom’? tells us the following:

“It informs (us) that because they (B’nai Yisroel) sought close friendship with the wicked Aisav (in order to cross his land), their (good) deeds were breached, and Aharon was taken from them…..”

Rashi’s source for this statement is the Bamidbar Rabbah 19-16, which learns:

“…..Because they (B’nai Yisroel) had associated themselves with the wicked nation (of Edom) in order to pass through their land, they lost a righteous man (Aharon). For this reason the section dealing with Aharon's being gathered to his people (his death) immediately follows the section dealing with the king of Edom…..”

It seems then, that from the Midrash cited by Rashi, the B’nai Yisroel were punished by having Aharon taken from them prior to entering the because they sought affiliation with the evil descendants of Aisav. Yet, the Torah openly states in this week’s Sidra why HaKadosh Baruch Hu caused Aharon to die prior to entering the land:

“Aharon shall be gathered to his people; for he shall not enter into the land which I have given to the B’nai Yisroel, because you rebelled against My word at the water of Meriba.” (Bamidbar 20:24)

Because Moshe and Aharon sinned by not speaking to the rock which would supply water, they were both punished. Why then, did the Midrash need to come up with an alternate reason for Aharon not being able to enter the land?

For an answer to this query, we turn to the celebrated Rav Simcha Bunim Bonhart of Peshischa (Przysucha, in 1765- 1827) of blessed memory, who informed us that all of HaKadosh Baruch Hu’s judgments are perfect, as it is stated:

“….. The judgments of HaShem are true and righteous altogether.” (T’hillim 19:10)

Basically, when a flesh and king punishes one of his subjects, that judgment is always flawed, for by sentencing the truly guilty, the innocent family and friends also suffer, even though they did nothing wrong.

However, every time HaKadosh Baruch Hu punishes, the family and friends of the guilty party suffer justifiably. In essence instructed Rav Simcha, when the Torah states, “Because you rebelled against My word at the water of Meriba,” it is to illustrate the sin and punishment of Aharon himself. However, when the Midrash finds fault with befriending the evil descendants of Aisav, that refers to the sin and justifiable punishment of the B’nai Yisroel in losing Aharon who meant so much to them.

Indeed, many times in this exercise called life, we tend not to understand why those who are guiltless in our eyes suffer as well. But, we should always realize that ‘The judgments of HaShem are true and righteous,’ without exception.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. printer friendly: https://www.dropbox.com/s/8924ma51jls9399/A%20Consolation%20for%20the%20Exiled.pdf ______The Weekly Sedra Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis

Succeed with Caution

Success is a goal that we sometimes achieve and sometimes don’t. The majority of our energies, time, and resources are expended to achieve that sought after success regarding our spiritual accomplishments, our children’s development, and our financial security (although not always in that order). When we succeed at something we feel proud that our hard work has paid off. While that gratification provides the enthusiasm to continue onto our next project, it also contains a pitfall that we need to avoid. If we aren’t careful, our legitimate feeling of pride in our work can transform into feelings of gaavah (arrogance), a negative midah (personality trait) which we must try mightily to avoid.

This week’s parsha, Parshas Chukas, provides an insight as to how vulnerable we are to succumbing to the temptation called arrogance, even as we attempt to navigate around it. In describing the travels of the Jewish people through the desert, the posuk lists several of the locations where they stopped during their journey through the desert. One such list (21:18) reads “Umimidbar matanah, umimatanah nachliel, uminachliel bamos, umebamos hagay – And from the desert the travelled to Matanah and from Matanah they travelled to Nachliel, from Nachliel to Bamos, and from Bamos to Hagay”. While according to the simple reading of the psukim, these are the names of places, the gemara (Eruvin 54a) identifies these as experiences and challenges in a person’s life as he works to develop his midos and Torah learning. Midbar (a desert) refers to a person who humbles himself like the desert upon which people tread, Matana, Nachliel and Bamos refer to the gift of torah and his ascent to greatness that he receives as a reward for the internal humility that he has developed. “Umibamos Hagay” - If this success leads him to haughtiness he will be downgraded by Hashem until he repents and humbles himself once again.

The gemara is discussing an individual who worked diligently on his midos and became humble enough to achieve greatness in Torah. We might have thought that one who has succeeded to the point of being referred to by the Torah as a midbar, would be fairly secure that his ego will not get the better of him. However not only is that sense of security false, it seems that it is as a result of this very success – his humility - that he is in danger of becoming haughty. He can become overly proud of the Torah that he received through his humility! Apparently our tendency towards arrogance is so powerful, and the yetzer horah for gaava is so insidious that it can even infiltrate the heart of such a righteous man and undermine the very essence of what he has accomplished.

It is important to realize the difference between arrogance and self esteem. A healthy sense of self esteem is not a contradiction to humility. Great tzadikim understand what they have accomplished, how much Torah they have learnt, and how many people they have helped without becoming haughty. How does one feel pride in his accomplishments without succumbing to the negative midah of gaava?

The Chofetz Chaim (Bamidbar 12:3) addresses this question on the posuk that describes Moshe Rabbeinu as the most humble man in the world. How can this be, asks the Chofetz Chaim, didn’t Moshe realize who he was and what he had accomplished? He had taken the Jews out of Mitzrayim, had performed countless miracles for them, had ascended to heaven to receive the Torah, how could he have remained so humble?

The Chofetz Chaim explains that while Moshe was certainly aware of his accomplishments, he also realized that he had been blessed with far greater abilities that the average man. He understood that his great potential created a great responsibility for him to fulfill. Just as a wealthy man is expected to give more tzedaka than a man of average means, and just as we are each expected to study Torah commensurate to our individual abilities, Moshe realized that his unique connection to Hashem required that he accomplish much more than anyone else. Rather than focus on what he had accomplished, he focused instead on the great responsibility that he had to fully utilize his enormous potential. He was acutely aware of the possibility that he may have fallen short of fulfilling his tremendous potential. By focusing on his enormous responsibility, he was able to put his significant accomplishments in perspective and remain humble.

There are many experiences and accomplishments in our lives of which we are rightfully proud. We need to remember the difference between legitimate pride in our hard work and the haughtiness that we strive to avoid. When a person acknowledges that his abilities come from Hashem, and that he has a responsibility to perform accordingly, he can be aware of what he has achieved without feeling arrogant about those accomplishments. When he forgets the source of his success and his responsibilities, and begins attributing his success to his own abilities, he goes from being appreciative to arrogant.

As we work hard and look forward to success, we need to be aware of the danger that is lurking at that goal. This way when we are successful, we are prepared to respond properly, acknowledging that it is Hashem who helped us, and recognizing the responsibilities that such success engenders.

Rabbi Dov Shapiro is the Rav of Kehillas Bnei in New Hempstead, and a Certified Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail of his weekly parsha column, e-mail [email protected].

The Weekly Sedra Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis

Parah Adumah Applies to the Entire Torah

The states: (Tractate 4:1) If the Parah Adumah – the [used in the purification for those who were defiled by contact with human remains] that was performed by one who was not wearing all the prescribed garments (that must be worn by the officiating priest) it is rendered invalid; and it was in white garments (the required uniform of a deputy priest) that the Parah Adumah was prepared. The Kozhnitzer Maggid (Rabbi Yisroel Hopstein (c. 1733-1814), the founder of the Kozhnitz dynasty, and one of the three "patriarchs" of Polish Hasidism. He was a disciple of Rebbe Elimelech of Lizhensk, author of Noam Elimelech. Rabbi Yisroel Hopstein, authored the Chasidic classic Avodas Yisroel) explains that the color white symbolizes absolute simplicity, for the color white is not a reflection of any specific color, but rather the reflection of all colors of the spectrum combined. (On its own white has really no color at all.) Because the color white indicates the presence of all colors it may be representative of absolute simplicity. This is the reason why the red heifer is performed in white garments to teach us that, a person doing a must have proper intent without any specific ulterior motive; the mitzvah is to be performed solely for the fulfillment of Hashem's commandment.

(Indeed the Maharal of Prague (Rabbi Yehudah Lowey 1512- 1609, writes in Nesiv Ha-Torah (ch. 10), that the Gadol - High Priest's - entry into the on was in white garments: The Holy of Holies, owing to its holiness, was totally removed from this material world, and therefore he was only permitted to enter the Holy of Holies wearing white garments.)

This teaching of the Kozhnitzer Maggid begs the question, why is this lesson specifically garnered from the mitzvah of parah adumah?

The parsha begins “Zos chukas haTorah”- “This is the of the Torah” (Bamidbar / Numbers 19:2). A question is posed by the commentators why does the Torah say: “Zos chukas haTorah”? Why not “Zos chukas haparah adumah”-"This is the statute of the red heifer”? The Torah has 613 mitvohs. The (3:124A) says that all 613 mitzvohs are intertwined with each other. This means that every single mitzvah contains within it concepts that relate to the other 612 mitzvohs. This can be explained to mean that each individual mitzvah is symbolic of a certain lesson that can be employed to all other mitzvohs.

The aspect of the mitzvah of parah adumah that is found in all other mitzvohs is the "inyan" – the concept- of "chok" (a chok, is a decree, a mitzvah that transcends rational reason). Although many explanations are often given for certain mitzvohs, nonetheless, each and every mitzvah has an aspect that the human mind cannot fathom. That is to say that although the Torah sometimes supplies a reason for a certain mitzvah, it is merely a reason, but not the reason.

This reality is sourced in the mitzvah of parah adumah, the quintessential chok. The Torah utilizes the wording of "Zos chukas haTorah”, - “This is the law of the Torah”, and not, "This is the law of the parah adumah", because this mitzvah is the source of all chok in the entire Torah. It is readily apparent that when one does an action that he deems reasonable, it becomes difficult to perform that action without any "pnius”- self-interest. However, while performing a chok, his actual performance is indicative of his doing this for Hashem’s sake and not his own motives. This is evident by the fact that the mitzvah is performed without any other understanding save that it is Hashem's will that he do so.

Now since essentially all mitzvohs have within them some aspect of chok of which the parah adumah is a prime example, man is now given a way that might prevent any ulterior motives from interfering with the purity of his intentions to perform . When we recognize that every mitzvah has a component of chok in it as suggested by the mitzvah of Parah Adumah, we might likewise bring the same focus to the execution of all mitzvahs that we perform solely for the reason that we are commanded so by Hashem.

This explains why the lesson taught by the Maggid of Kozhnitz is derived specifically from the necessity of being clad in white during the preparation of the parah adumah. This lesson was that we must perform all mitzvohs with the same impartiality whether we understand the reasons behind the mitzvah or not both for the same reason- because Hashem commanded us so. We are to perform each mitzvah as if were a chok, a heavenly decree, beyond our comprehension. This concept of the chok aspect of all mitzvahs is most obvious in the parah adumah. Therefore parah adumah is the mitzvah where we are taught this lesson.

Pease feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at [email protected] with any questions and comments.

Meafar Kumi Rabbi Ronen Shaharabany

Graduate, Young Israel Rabbinic Training Program

כתוב בפרשתנו: "ויאמר ה' אל משה ואל אהרן יען לא האמנתם בי להקדישני לעיני בני ישראל לכן לא תביאו את הקהל הזה אל הארץ אשר נתתי להם" (במדבר כ, יב).יש להבין, מדוע אי דיבור אל הסלע גרם שמשה לא יביא את בני ישראל לארץ? ועוד, כתב הרמב "ן (בדמבר כ, ח) בשם רבינו חננאל, שחטא מי המריבה היה במה שאמרו "המן הסלע הזה נוציא לכם מים" (שם, פסוק י), שהיה ראוי שיאמרו "יוציא" (ה') לכם מים. הם יחסו את הפעולה לעצמם ולא לה', והיה חסרון בקידוש שם שמים. והקשה הגאון רבינו מאיר יחיאל הלוי מאוסטראווצא (ספר "מאיר עיני חכמים" מהדורא תליתאי, עמ' קי) איך יתכן שמשה רבינו, אדון כל הנביאים, ייחס את הדבר אליו ולא אל ה'. ועוד, אמרו חז"ל, משה לא דיבר אל הסלע כמו שאמר לו ה' בגלל שכעס, "והבא לכלל כעס בא לכלל טעות". הקשה הרבי מאוסטראווצא (שם, עמ קט), איזו טעות יש כאן, לאחר שה' .אמר לו בפירוש "ודברת אל הסלע". לכאורה, משה לא "טעה", אלא פשוט לא שמע לציווי ה' לדבר אל הסלע

כתב הרבי מאוסטראווצא (שם, עמ' קה), אם משה רבינו היה מכניס את ישראל לארץ, לא היו צריכים למלחמות ולכלי זיין. וכפי שהיה ביציאת מצרים, שישראל יצאו ללא שום מלחמה ועשיה, כמו שאמר להם משה "ה' ילחם לכם ואתם תחרישון" (שמות יד, יד). והסיבה לכך: כוחו של משה רבינו בפיו, בבחינת "הקול קול יעקב" (בראשית כז, כג). ומשה רבינו היה קול התורה בעצמו, ושכינה מדברת מתוך גרונו. ואמרו חז "ל " (בראשית רבה סה, טז) בזמן שהקול קול יעקב, אין ידים ידי עשיו שולטות. ממילא, משה לא היה צריך לשום מעשה לכבוש את הל"א מלכים, אלא .כובשם ב"פיו", כמו שהיה ביציאת מצרים

אמרו חז "ל (פסחים סו :), כל הכועס אם חכם הוא, חכמתו מסתלקת ממנו. ואם נביא הוא, נבואתו מסתלקת ממנו. וכתב הרבי מאוסטראווצא (שם, עמ' קט), נמצא שגם משה רבינו, אדון כל הנביאים, שכוחו בפיו לפעול בדיבור בלי שום פעולה ועשיה, על ידי שכעס נסתלקה ממנו אותה המדריגה של דיבור. ומשה הרגיש בעצמו שאבד מדריגה זו, וממילא היה ירא שלא יוכל לפעול עכשיו בדיבורו להוציא מים מן הסלע, ולכן הכה .(בו. (ובפרט חשש שאם לא יפעול בדיבורו להוציא מים, יהיה ח"ו חילול ה' בזה

עם כל זה, ה' אמר למשה "יען לא האמנתם בי להקדשני", דהיינו אף שמשה הרגיש בעצמו שאבד מדרגתו ואינו יכול לפעול בכח הדיבור, מכל מקום כיון שהקב"ה ציווה אותו שידבר אל הסלע, היה לו לעשות מה שנצטווה, אף שאינו במדרגתו. וזה ענין ה"אמונה", שאפילו כשאין לדבר טעם בשכל, והאדם מרגיש שאין בעצמו את הכח לפעול, אף על פי כן עליו לעשות מה שנצטווה בלי חשבונות. (וכפי דברי האוסטראווצא (מהדורא ( .(תנינא, סוף הספר עמ' טז), שהאמונה מתחילה איפה שהשכל מסתיים. ולכן החשבון של משה לא לדבר אל הסלע היה חסרון באמונה

וזה הפירוש "כיון שבא לכלל כעס בא לכלל טעות", כלומר, משה טעה בחשבונו, בחושבו שאין לו לדבר אל הסלע בלי מדריגת הדיבור שלו. וזהו שאמר הכתוב "יען לא האמנתם בי להקדשני לעיני בני ישראל", דאם היה משה מדבר אל הסלע מכח האמונה, אף שלא היה במדריגה גבוהה כזו, .והסלע היה נותן מימיו, היה זה תועלת ולימוד גדול לישראל לעבוד את ה' בכל עת וזמן מתוך אמונה, אף אם אין מרגישים שום טעם ויכולת

בזה מפרש הרבי מאוסטראווצא את קושייתנו על רבינו חננאל, דהיינו איך יתכן שמשה ייחס את פעולת הוצאת המים מהסלע לעצמו? התשובה לכך: .בזה שמשה חשב שהדבר תלוי במדריגתו ולא פעל מתוך אמונה בה', יחס את פעולת הוצאת המים מהסלע לעצמו

עתה נראה לי בס"ד לפרש את הקשר בין חטאו של משה שלא דיבר אל הסלע, לעונשו שלא הביא את בני ישראל לארץ. ידוע שאם משה רבינו היה מכניס את בני ישראל לארץ, הייתה גאולה שלימה, ולא היו ישראל גולים עוד לעולם. וכתב המכתב מאליהו (ח"ג עמ 285' ): האמונה, היא היא הגאולה עצמה. למשל, ביציאת מצרים, תוכן הגאולה היא היציאה מרשות פרעה אל רשות ה' יתברך. ומכיון שכבר התדבקו בה' באמונתם (כדכתיב ( "ויאמן העם" – שמות ד, לא), במבט הרוחני כבר נשלמה הגאולה, ע"ש. נמצא, כדי שתהיה "גאולה שלימה" לעם ישראל, צריך שהם יהיו במדרגת "אמונה שלימה", כי האמונה היא היא הגאולה. ממילא, זה שמשה יכניס את בני ישראל לארץ, שמשמעותו שגואלם גאולה שלימה, תלוי ממש אם הוא יעלה את בני ישראל למדריגת אמונה שלימה. אבל בזה שמשה לא דיבר אל הסלע, הוא פגם באמונתו ובאמונת כלל ישראל, ולא זכה להעלותם לשלימות האמונה. ממילא, משה רבינו בעצם שלל מעצמו את האפשרות להכניס את ישראל לארץ ולגואלם גאולה שלימה, בגלל שלא דיבר אל הסלע !ופגם באמונתם. יזכנו ה' יתברך להשיג אמונה שלימה ולהיגאל לגאולה שלימה בקרוב

מאמר החכם .אחרת תצטרך לגאלם כגויים, ח"ו ,רבונו של עולם! גאל נא את היהודים בעודם יהודים

רבי שמחה בונים מפשיסחא

.עיקר הגלות, בשביל חוסר האמונה

רבי נחמן מברסלב

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Parshas Хукат: Говорить или Хитов? Rabbi Yisroel Yitzchok Silberberg Mara D’atra. Young Israel of Mapleton Park, Brooklyn NY

Два наиболее загадочные понятия в Торе можно найти в этой неделе Parshas Хукат. Первым из них является известный ритуал красной коровы, которая очищает тех, кто нечист и еще оскверняет тех, кто коснуться праха коровы. Второй недоумение концепция является природа греха Моше и обоснование его суровое наказание.

Большинство специалистов сходятся во мнении, что заповедь красной коровы действительно чок, закон без причины и это дано доверять нашу веру в Б-га. Действительно, некоторые раввины говорят, что причина Аль-Могучий дает нам такие заповеди без причины, это поручить нам, что даже заповеди, которые мы считаем мы понимаем объяснение, истинная причина мы придерживаемся заповеди в том, что Всевышний повелел нам сделать это а не по той причине, что Тора дает нам.

Когда он пришел к объяснению природы греха Моше, раввины предлагают множество различных толкований. Рамбам предлагает MOT необычное объяснение этой загадки и тот, который, кажется, не в линию с буквальных слов Торы. Маймонид пишет, что суть греха Моше не было то, что он ударил в скалу, а скорее потому, что он рассердился на еврейского народа и помощи: "слушать пожалуйста вы народ мятежный". Это объяснение трудно понять на многих уровнях. На содержательном уровне, почему бы Моше быть наказан за то, что, кажется, небольшой несоблюдение сердясь и изображением еврейский народ в невыгодном свете? Моше рассердился на еврейского народа несколько другое время, когда люди жаловались на их положении в пустыне, все же он не был наказан вообще его реакции гнева. Зачем этот эпизод быть по-другому?

Кроме того, эта интерпретация кажется далеким от буквального толкования Торы, который говорит, что грех Моше был результатом его неверием в Хашем и неудачи Моше освятить имя Всевышнего.

Возможно, мы решим все эти трудности в объяснении Рамбама, заявив, что Маймонид согласуется с традиционной интерпретации, что Моше был наказан, потому что он ударил в скалу вместо того чтобы говорить на скалу, как объясняет Раши. Тем не менее, Рамбам, а он так часто расшифровывает Тору в аналитическом моды, считает, что попадание в скале был только результат корень греха Моше '. Действительно удара было действие, которое было против коменданта Аль-могучий, но причиной отклонения Моше был гораздо более философским и сложным.

Хашем хотел Моше иметь дело с людьми, с большим пониманием и нежный подход, особенно после того, как люди согрешили с шпионами и они стали свидетелями грех Кораха который создал раскол в людей. Поэтому Всевышний повелел Моше нести палку, которая символизирует строгую способ борьбы с людьми, в котором они следуют слова Всевышнего от страха. Тем не менее, в то же время, Аль-могучий хотел Моше использовать более мягкий подход пика с народом путем диалога и понимания, чтобы достучаться до сердец и души людей, которые приведут к конечной уровня поклонения Всевышнему через любовь.

Слишком много раз мы становимся разочарованы, когда наши слова и диалог самка не достигнуть ушей тех, кого мы взаимодействовать с, и мы становимся стационарное и использовать галочку как метод, чтобы передать нашу веру другим. Давайте учиться на небольшой ошибки Моше Наш учитель, что, хотя мы должны нести наш галочку с нами, в конечном счете, это наши слова, что во время.

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