"You shall be banished swiftly from the goodly Land that G-d gives you. You shall place these words ..." (Deuteronomy 11; 17 - 18). Rashi (based on Sifri 43) comments on this verse: "Even after you are exiled [from the Land of Israel] you should decorate yourselves with the Mitzvot, put on Tefillin, place a mezuzah on your doorposts etc. in order that they should not be new to you when you return [from your exile]. Similarly the prophet says "Set up signposts for yourselves" (Jeremiah 31; 20)."
The Vilna Gaon points out the apparent contradiction between this Midrash, and a Mishna. The Mishna (Kiddushin (36b)) states: "Any commandment which is dependent on the Land only applies in the Land of Israel, and any that is not dependent on the Land applies both in Israel and outside of Israel, with the exception of the Mitzvot of Orla1 and Kilayim2 [which apply also outside of Israel - Rashi]." The Talmud (ibid. 37a) explains further that the definition of a commandment which is dependent on the Land is one that is not an obligation on the ground, or on things which grow in the ground. Similarly one which is not dependent on the Land is one which is an obligation on the person themselves, such as keeping Shabbat, putting on Tefillin, not worshipping idols etc.
Why does the Midrash need to give the reason for performing the Mitzvot outside of Israel as in order that they should not be new to you when you return? Since this Midrash mentions those Mitzvot like Tefillin and mezuzah which are dependent on the person performing them, but not those which are dependent on the Land, surely the reason for keeping them is that they apply equally outside Israel as in Israel?
The Mishna L'Melech in his book Parshas D'rachim quotes the Rashba, who resolves this question. He explains that the Torah makes several references to the fact that G-d is giving us the Land of Israel in order that we should be able to keep the Torah (e.g. "You shall observe His decrees and His commandments so that you will prolong your days on the Land that G-d gives you..." (Deuteronomy 4; 40)). the Talmud which obligates Mitzvot outside Israel is only referring to such time as the majority of Jews are living in Israel. At such a time leaving Israel is not an exemption from the Mitzvot. However, once the majority of Jews live in exile one may have thought that there is a general exemption from all the Mitzvot, therefore the Midrash teaches us that we are still obligated, so that they should not seem foreign to us when we eventually return to Israel.
Rabbeinu Bachaya resolves this contradiction. He says that the Midrash teaches us that the essential performance of the Mitzvot is only possible in Israel. Even though we are equally obligated to perform the Mitzvot which are not dependent on the Land wherever we live, the effect is not the same as performing them in Israel.
Based on this explanation, we can understand the Talmud in Ketubot (110b): "A person should always try to live in the Land of Israel, even in a city which is mostly non-Jewish, rather than live outside the Land of Israel, even in a city which is mostly Jewish, because someone who dwells in the Land of Israel is like someone who has [a relationship with] G-d, but someone who dwells outside the Land of Israel is like someone who does not have [a relationship with] G-d." Though it is possible to be a good Jew anywhere in the world, and to live in a Jewish city with Jewish schools, restaurants and Synagogues, the value of the Mitzvot, and the connection with G-d is less than in the Land of Israel.
HaK'tav v'HaKabbalah explains the importance of performing Mitzvot outside of Israel, based on the analogy given in the Midrash. The Sifri likens it to a king who grew angry with his wife, and sent her away to her parent's house. The wife's father said to her "Make sure that you wear your jewellery, so that when you return to the palace you will not be unaccustomed to them." Similarly G-d says to the Jews, "You should decorate yourselves with the Mitzvot in order that they should not be new to you when you return." With this analogy the Midrash teaches us that through performing the Mitzvot we show that we have not despaired of returning to the palace, the Land of Israel. Similarly, by continuing to decorate ourselves with Mitzvot we show that our love for G-d has not diminished though we are far from Him at the moment.
Sunday, July 29, 2007
Ekev Summary
Note:The events mentioned in this Torah reading are not listed in chronological order.
Moshe tells the nation that G-d promises blessing, health and prosperity if they observe and safeguard His commandments. He urges the Israelites not to fear the nations who inhabit the Land of Israel because G-d will cause them to flee before the Israelites when they enter into the land. In the same way that G-d miraculously brought them out of Egypt, He will also bring them miraculously into Israel. Moshe warns them to destroy all the idols and temples that they find when they arrive in Israel, lest these idols become a snare and they are seduced into idol worship.
Moshe reminds the nation of the miracles which G-d performed for them during the forty years in the Sinai desert; their food fell from the heavens, their clothes never wore out, and their feet did not become tired from walking. Similarly when they enter the Land of Israel G-d will provide for all their needs; the land is rich in crops and water and minerals. However with prosperity comes the danger that the Jews may turn their backs on G-d and ignore His commandments. Moshe warns the Jews that if they abuse the provisions that G-d gives them, they will perish and not enjoy the benefits. He tells them that the miracles that they will witness when they enter the Land of Israel will not be in their own merit. Rather they are part of the covenant which G-d made with the patriarchs Avraham, Yitzchak and Ya'akov.
Moshe tells the Jews that they must constantly remember that even when they were standing at Mount Sinai and about to receive the Two Tablets of Law, they rebelled against G-d and built the Golden Calf. G-d told Moshe that He would destroy the entire nation for their sin, and create a new nation from Moshe's descendants. Moshe pleaded with G-d and averted the decree. Moshe descended Mount Sinai, saw the Golden Calf and smashed the tablets that he was holding. Then he returned to the top of the mountain and prayed that G-d should forgive the nation. Moshe also ground up the gold from the idol and threw it into a brook.
Moshe reminds the people that they also sinned when they listened to the evil report of the spies who had been sentin to Israel, and the people refused to enter into the land. After G-d forgave the Jews He instructed Moshe to hew two new tablets and once again ascend Mount Sinai. G-d once again wrote the Ten Commandments on these stones and gave them to Moshe who placed them in a temporary ark.
Moshe retells Aharon's death, and how his son Eliezer took over his father's position as High Priest. G-d separated for Himself the tribe of Levi to minister in the Temple. Because of this they do not receive a portion in the Land of Israel.
Moshe tells the people of Israel what G-d demands of them - to fear and to love G-d, and to follow in His ways. Though everything in the heavens and the earth belongs to G-d, He chose to have a special relationship with the patriarchs. Therefore the Jews are entrusted with keeping all His commandments and decrees. They witnessed the miracles that occurred when G-d brought them out of Egypt, and all the miracles that accompanied them in the desert.
If the Jews observe these laws they will prolong their days in the Land of Israel, and it will be a prosperous country. If they observe all the commandments they will prosper and G-d will give them the material things that they need to better serve Him. If they ignore His instructions they will not be successful and we will eventually be banished from the Land of Israel. This portion ends with the commandments of Tefillin and Mezuzah.
Moshe tells the nation that G-d promises blessing, health and prosperity if they observe and safeguard His commandments. He urges the Israelites not to fear the nations who inhabit the Land of Israel because G-d will cause them to flee before the Israelites when they enter into the land. In the same way that G-d miraculously brought them out of Egypt, He will also bring them miraculously into Israel. Moshe warns them to destroy all the idols and temples that they find when they arrive in Israel, lest these idols become a snare and they are seduced into idol worship.
Moshe reminds the nation of the miracles which G-d performed for them during the forty years in the Sinai desert; their food fell from the heavens, their clothes never wore out, and their feet did not become tired from walking. Similarly when they enter the Land of Israel G-d will provide for all their needs; the land is rich in crops and water and minerals. However with prosperity comes the danger that the Jews may turn their backs on G-d and ignore His commandments. Moshe warns the Jews that if they abuse the provisions that G-d gives them, they will perish and not enjoy the benefits. He tells them that the miracles that they will witness when they enter the Land of Israel will not be in their own merit. Rather they are part of the covenant which G-d made with the patriarchs Avraham, Yitzchak and Ya'akov.
Moshe tells the Jews that they must constantly remember that even when they were standing at Mount Sinai and about to receive the Two Tablets of Law, they rebelled against G-d and built the Golden Calf. G-d told Moshe that He would destroy the entire nation for their sin, and create a new nation from Moshe's descendants. Moshe pleaded with G-d and averted the decree. Moshe descended Mount Sinai, saw the Golden Calf and smashed the tablets that he was holding. Then he returned to the top of the mountain and prayed that G-d should forgive the nation. Moshe also ground up the gold from the idol and threw it into a brook.
Moshe reminds the people that they also sinned when they listened to the evil report of the spies who had been sentin to Israel, and the people refused to enter into the land. After G-d forgave the Jews He instructed Moshe to hew two new tablets and once again ascend Mount Sinai. G-d once again wrote the Ten Commandments on these stones and gave them to Moshe who placed them in a temporary ark.
Moshe retells Aharon's death, and how his son Eliezer took over his father's position as High Priest. G-d separated for Himself the tribe of Levi to minister in the Temple. Because of this they do not receive a portion in the Land of Israel.
Moshe tells the people of Israel what G-d demands of them - to fear and to love G-d, and to follow in His ways. Though everything in the heavens and the earth belongs to G-d, He chose to have a special relationship with the patriarchs. Therefore the Jews are entrusted with keeping all His commandments and decrees. They witnessed the miracles that occurred when G-d brought them out of Egypt, and all the miracles that accompanied them in the desert.
If the Jews observe these laws they will prolong their days in the Land of Israel, and it will be a prosperous country. If they observe all the commandments they will prosper and G-d will give them the material things that they need to better serve Him. If they ignore His instructions they will not be successful and we will eventually be banished from the Land of Israel. This portion ends with the commandments of Tefillin and Mezuzah.
Sunday, July 22, 2007
Parshat Vaetchanan (Rabbi Sedley)
"I implored G-d at that time saying, ...". (Deuteronomy 3; 23). Rashi notes that the word for 'implored' (which gives us the name of the Torah portion), 'va'eschanan' always means asking for a free gift. He explains: Even though the righteous could ask G-d in the merit of their righteous actions, they only ask G-d to give them a free gift, for G-d has said "I will show favour to whom I chose" (Exodus 33; 9).
Rabbi Yonasan Eibschitz, in his work Tiferes Yehonasan explains that they are not asking for G-d to give them something for nothing, but rather that they pray for their request to be fulfilled in the merit of what they will be able to do through the granting of this petition. Similarly, the Talmud (Sota 14a) explains that Moshe's sole motivation for wanting to enter the Land of Israel was in order that he should be able to perform the Mitzvot that can only be kept there, such as terumah, ma'aser, and tithes for the poor.
The Talmud (Kidushin 30b) states: "A person's evil inclination grows stronger every day, and tries to kill him, And if G-d would not help him he would never be able to overcome it." Furthermore, the Mishna (Avot 2; 4) says: "Don't trust in yourself until the day of your death." This means that even the most righteous person cannot rely on the fact that they have not sinned as an assurance that they will not sin in the future. If so, how could Moshe pray to G-d in the merit of Mitzvot that he hopes to perform in the future? Without G-d's help he has no guarantees that he will be able to keep the Mitzvot.
Later in the Portion the Torah states (5; 26) "Who can assure that this heart should remain theirs to fear Me [G-d] and observe all My commandments all the days?" On this the Talmud (Avoda Zara 5a) comments: Moshe said to the Jews, 'You are ungrateful, the children of ungrateful people. When G-d asked "Who can assure ..." you should have replied, "You, G-d, guarantee it for us.".
The Chazon Ish asks, how could the Jews be expected to ask G-d to ensure that they not sin? Doesn't that negate the entire concept of free choice? He answers that G-d gives free choice to each person. However, a person is permitted to persuade his fellow to serve G-d, either through force, or through encouragement. This is not considered annulling their free choice, since the actions he performs through his own free choice, and all of Israel are considered as a single person. This is the meaning of the verse; who can assure that there will always be righteous people in each generation concerned with bringing the hearts of the people close to the service of G-d.
G-d does not normally place this closeness in a person's heart, because if He would it would not have come from the person. If, however, a person prays to G-d that they should be brought close, and their prayers are answered, then the closeness that G-d brings about is attributed to the person, since it came about through his prayers. This is the meaning of the statement in the Talmud, that the Jews should have asked G-d to give the assurance. In other words, through this G-d would have been able to bring them close, since it would have been through their prayers.
This is Moshe's prayer. "You have begun to show your servant Your greatness...". Until now Moshe's prayers to come close to serving G-d have been answered, and he has reached the highest level of attachment to G-d that it is possible for a human being to attain. He is now praying that G-d continue to help him to draw close to G-d, through performing the Mitzvot, and to give him a chance to perform even more Mitzvot by entering the Land of Israel. Moshe is not asking that G-d answer him based on his past performance, but is praying that he be given not only opportunities to fulfil more Mitzvot, but the personal capabilities and inner strength to rise to the challenge of his evil inclination, and continue to draw close to G-d.
Rabbi Yonasan Eibschitz, in his work Tiferes Yehonasan explains that they are not asking for G-d to give them something for nothing, but rather that they pray for their request to be fulfilled in the merit of what they will be able to do through the granting of this petition. Similarly, the Talmud (Sota 14a) explains that Moshe's sole motivation for wanting to enter the Land of Israel was in order that he should be able to perform the Mitzvot that can only be kept there, such as terumah, ma'aser, and tithes for the poor.
The Talmud (Kidushin 30b) states: "A person's evil inclination grows stronger every day, and tries to kill him, And if G-d would not help him he would never be able to overcome it." Furthermore, the Mishna (Avot 2; 4) says: "Don't trust in yourself until the day of your death." This means that even the most righteous person cannot rely on the fact that they have not sinned as an assurance that they will not sin in the future. If so, how could Moshe pray to G-d in the merit of Mitzvot that he hopes to perform in the future? Without G-d's help he has no guarantees that he will be able to keep the Mitzvot.
Later in the Portion the Torah states (5; 26) "Who can assure that this heart should remain theirs to fear Me [G-d] and observe all My commandments all the days?" On this the Talmud (Avoda Zara 5a) comments: Moshe said to the Jews, 'You are ungrateful, the children of ungrateful people. When G-d asked "Who can assure ..." you should have replied, "You, G-d, guarantee it for us.".
The Chazon Ish asks, how could the Jews be expected to ask G-d to ensure that they not sin? Doesn't that negate the entire concept of free choice? He answers that G-d gives free choice to each person. However, a person is permitted to persuade his fellow to serve G-d, either through force, or through encouragement. This is not considered annulling their free choice, since the actions he performs through his own free choice, and all of Israel are considered as a single person. This is the meaning of the verse; who can assure that there will always be righteous people in each generation concerned with bringing the hearts of the people close to the service of G-d.
G-d does not normally place this closeness in a person's heart, because if He would it would not have come from the person. If, however, a person prays to G-d that they should be brought close, and their prayers are answered, then the closeness that G-d brings about is attributed to the person, since it came about through his prayers. This is the meaning of the statement in the Talmud, that the Jews should have asked G-d to give the assurance. In other words, through this G-d would have been able to bring them close, since it would have been through their prayers.
This is Moshe's prayer. "You have begun to show your servant Your greatness...". Until now Moshe's prayers to come close to serving G-d have been answered, and he has reached the highest level of attachment to G-d that it is possible for a human being to attain. He is now praying that G-d continue to help him to draw close to G-d, through performing the Mitzvot, and to give him a chance to perform even more Mitzvot by entering the Land of Israel. Moshe is not asking that G-d answer him based on his past performance, but is praying that he be given not only opportunities to fulfil more Mitzvot, but the personal capabilities and inner strength to rise to the challenge of his evil inclination, and continue to draw close to G-d.
Vaeschanan Summary
Moshe relates how he implored G-d to permit him to enter into the Land of Israel. However G-d chastised Moshe, and told him that he should look out over the land, but that he would not be able to enter into it. Moshe tells the people to continue to observe the commandments which G-d has given them, and never to forget the revelation that they saw at Mount Sinai. They should tell their children and their children after them how they heard G-d's voice from the midst of the fire on top of the mountain that was shrouded in darkness and cloud. They received the Ten Commandments at that time, and the other laws were given to them through Moshe. They are commanded not to make any graven image.
Moshe reminds the people how fortunate they are to be entering into the Land of Israel, and that he will not be able to go with them. Being in Israel will have special tests of faith, and the Jews must remain strong in their belief and not forsake G-d. Moshe prophecies however that in future generations they will turn their backs on G-d, and that as a result of this they will be banished from the land, and be scattered amongst the nations of the earth. However, even in the midst of the exile G-d will not abandon the Jews, but will wait for them to repent and return to Him. Then He will bring them out of exile, as He brought them out of Egypt.
Moshe then set aside three cities of refuge on the east bank of the Jordan, for those who commit accidental manslaughter. These are the laws that Moshe expounded before the Children of Israel.
Moshe restates the Ten Commandments:
I am the L-rd your G-d who brought you out of the land of Egypt. You shall have no other gods before Me.
You shall not make any carved image or idol.
You shall not take the name of the L-rd your G-d in vain.
Guard the Shabbat and keep it holy.
Honour your father and you mother.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your fellow.
You shall not covet that which belongs to another.
These are the laws that G-d spoke to the entire nation. He inscribed them on two tablets of stone which He gave to Moshe. The people beseeched Moshe to act as an intermediary and tell them what G-d said, because they were unable to bear the direct revelation of His presence. Moshe instructs the people to observe all these commandments in order that they should remain in the Land of Israel.
The first paragraph of the Shema is recorded, which states belief in the unity of G-d, and a commitment to studying and observing His commandments. Moshe warns of the dangers that prosperity can bring, causing the people to forget about G-d. However they must remember that it is G-d who gives us this prosperity, and must not turn their backs on Him.
We are prohibited from testing G-d, but should observe the commandments faithfully. We should pass our faith and belief on to our children, and teach them the commandments. G-d commands the Jews that when they enter the Land of Israel they must utterly destroy the seven nations that are there, and completely destroy all of their idols and temples.
Moshe reminds the people how fortunate they are to be entering into the Land of Israel, and that he will not be able to go with them. Being in Israel will have special tests of faith, and the Jews must remain strong in their belief and not forsake G-d. Moshe prophecies however that in future generations they will turn their backs on G-d, and that as a result of this they will be banished from the land, and be scattered amongst the nations of the earth. However, even in the midst of the exile G-d will not abandon the Jews, but will wait for them to repent and return to Him. Then He will bring them out of exile, as He brought them out of Egypt.
Moshe then set aside three cities of refuge on the east bank of the Jordan, for those who commit accidental manslaughter. These are the laws that Moshe expounded before the Children of Israel.
Moshe restates the Ten Commandments:
I am the L-rd your G-d who brought you out of the land of Egypt. You shall have no other gods before Me.
You shall not make any carved image or idol.
You shall not take the name of the L-rd your G-d in vain.
Guard the Shabbat and keep it holy.
Honour your father and you mother.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your fellow.
You shall not covet that which belongs to another.
These are the laws that G-d spoke to the entire nation. He inscribed them on two tablets of stone which He gave to Moshe. The people beseeched Moshe to act as an intermediary and tell them what G-d said, because they were unable to bear the direct revelation of His presence. Moshe instructs the people to observe all these commandments in order that they should remain in the Land of Israel.
The first paragraph of the Shema is recorded, which states belief in the unity of G-d, and a commitment to studying and observing His commandments. Moshe warns of the dangers that prosperity can bring, causing the people to forget about G-d. However they must remember that it is G-d who gives us this prosperity, and must not turn their backs on Him.
We are prohibited from testing G-d, but should observe the commandments faithfully. We should pass our faith and belief on to our children, and teach them the commandments. G-d commands the Jews that when they enter the Land of Israel they must utterly destroy the seven nations that are there, and completely destroy all of their idols and temples.
Friday, July 20, 2007
Tosefet Bracha - Devarim
BEGINNINGS ARE IMPORTANT
“In the wilderness, in the plain” (1: 1)
Rashi explains (in the beginning of this verse) that these are the places that Israel angered G-d. Out of respect for Israel he didn’t list the sins themselves, but hinted to them by mentioning the place names where they occurred.
This seems difficult. In the continuation of the book of Devarim Moshe lists all the sins explicitly with all the details. for example in parshat Ekev (9: 7) “Remember how you angered G-d and made for yourselves a golden calf” It also says there “You would anger G-d”. In our parsha it states “Remember the incident of the spies”. Moshe wasn’t concerned in those cases about their honour.
Perhaps we can explain Rasbi’s intent based on what he wrote in parshat Beha’alotecha (Bamidbar 9: 1) regarding Pesach Sheni. “The book of Bamidbar should have begun with this incident (because it happened in the first month, whereas the beginning of Bamidbar is the second month). However, because it alludes to the disgrace of the Jews (since in the entire forty years in the wilderness this was the only time they did the Pesach sacrifice – see Tosefot Kiddushin 37b s.v. ho’il for an explanation of this), the Torah did not want to begin the book with it, out of respect for the book.
It is clear from here that the main objection is only at the beginning of a book, out of respect for the book, but in the continuation of the book there is no issue. Thus we can explain that the Torah only needed to allude to the sins at the beginning of the book, because it did not wish to begin with the disgrace of Israel, and therefore had to only hint to them. However, later in the book, there is no problem with stating the sins explicitly.
With this chidush we can also understand the Talmud in the beginning of Pesachim (3a). There it explains that a person should always speak using clean and respectable language, and they learn this from the language in the Torah in parshat Noach. It says there (Berieshis 7: 5) “From the animals that are pure and form the animals that are not pure even though the Torah could have used fewer words and simply written ‘the impure animals’. This is because ‘impure’ is not dignified language. Rashi explains that even though the Torah uses the word ‘impure’ several times, here the Torah changed its language to teach us that we should always try and use clean language.
Rashi’s explanation requires elaboration. Based on what we have said above, that being particular about clean and decent language is only the at the beginning of a book. This verse in Noach is the first time that the concepts of pure and impure appear, therefore the Torah wrote it using clean language, as the first time.
Also there in Pesachim it says; It was taught in the house of Rabbi Yishmael that a person should always speak with clean language. It explains there that for this reason the Mishna uses the word ‘ohr’ (light) to mean evening (in the evening of the fourteenth) rather than the word ‘lail’, because ‘light’ is a nicer way of saying it than ‘night’, which is language of darkness an depression, like we find in creation ‘He called the darkness ‘night’.” And also in Tehillim (104: 20) “Darkness comes and it is night”.
However later in the gemara (7b) it uses that word explicitly – ‘It was taught in the house of Rabbi Yishmael that on the night of the fourteenth we check for chametz…’. It seems as though the house of Rabbi Yishmael are contradicting themselves, first they say that we must use nice language – ‘light’ instead of ‘night’, and then they themselves use the word ‘night’ of the fourteenth. How can we reconcile these two?
The explanation is that when one learns in depth in the middle of a book, there is no obligation to use the nicest language (provided, of course, that it is not crass or foul language), since the mind is involved in learning deeply, and is not able to think of nice words. However at the beginning of a book, at the beginning of the first Mishna, it is required. Out of honour for the beginning of the book it is appropriate to search for the best language – ‘light’ of the fourteenth. But when the house of Rabbi Yishmael were involved in the intricacies of the halacha, they were not particular on their language and used ‘night’ of the fourteenth.
If goes without saying that if it is possible to do both – to learn in depth and use good language, certainly that is the best. That is the basis of the proof there from the language of ‘riding’ and ‘sitting’ regarding a zav and zava. The Mishna uses ‘sitting’ instead of ‘riding’ when speaking about a zava because it is better language to say ‘sitting’ regarding a female.
“In the wilderness, in the plain” (1: 1)
Rashi explains (in the beginning of this verse) that these are the places that Israel angered G-d. Out of respect for Israel he didn’t list the sins themselves, but hinted to them by mentioning the place names where they occurred.
This seems difficult. In the continuation of the book of Devarim Moshe lists all the sins explicitly with all the details. for example in parshat Ekev (9: 7) “Remember how you angered G-d and made for yourselves a golden calf” It also says there “You would anger G-d”. In our parsha it states “Remember the incident of the spies”. Moshe wasn’t concerned in those cases about their honour.
Perhaps we can explain Rasbi’s intent based on what he wrote in parshat Beha’alotecha (Bamidbar 9: 1) regarding Pesach Sheni. “The book of Bamidbar should have begun with this incident (because it happened in the first month, whereas the beginning of Bamidbar is the second month). However, because it alludes to the disgrace of the Jews (since in the entire forty years in the wilderness this was the only time they did the Pesach sacrifice – see Tosefot Kiddushin 37b s.v. ho’il for an explanation of this), the Torah did not want to begin the book with it, out of respect for the book.
It is clear from here that the main objection is only at the beginning of a book, out of respect for the book, but in the continuation of the book there is no issue. Thus we can explain that the Torah only needed to allude to the sins at the beginning of the book, because it did not wish to begin with the disgrace of Israel, and therefore had to only hint to them. However, later in the book, there is no problem with stating the sins explicitly.
With this chidush we can also understand the Talmud in the beginning of Pesachim (3a). There it explains that a person should always speak using clean and respectable language, and they learn this from the language in the Torah in parshat Noach. It says there (Berieshis 7: 5) “From the animals that are pure and form the animals that are not pure even though the Torah could have used fewer words and simply written ‘the impure animals’. This is because ‘impure’ is not dignified language. Rashi explains that even though the Torah uses the word ‘impure’ several times, here the Torah changed its language to teach us that we should always try and use clean language.
Rashi’s explanation requires elaboration. Based on what we have said above, that being particular about clean and decent language is only the at the beginning of a book. This verse in Noach is the first time that the concepts of pure and impure appear, therefore the Torah wrote it using clean language, as the first time.
Also there in Pesachim it says; It was taught in the house of Rabbi Yishmael that a person should always speak with clean language. It explains there that for this reason the Mishna uses the word ‘ohr’ (light) to mean evening (in the evening of the fourteenth) rather than the word ‘lail’, because ‘light’ is a nicer way of saying it than ‘night’, which is language of darkness an depression, like we find in creation ‘He called the darkness ‘night’.” And also in Tehillim (104: 20) “Darkness comes and it is night”.
However later in the gemara (7b) it uses that word explicitly – ‘It was taught in the house of Rabbi Yishmael that on the night of the fourteenth we check for chametz…’. It seems as though the house of Rabbi Yishmael are contradicting themselves, first they say that we must use nice language – ‘light’ instead of ‘night’, and then they themselves use the word ‘night’ of the fourteenth. How can we reconcile these two?
The explanation is that when one learns in depth in the middle of a book, there is no obligation to use the nicest language (provided, of course, that it is not crass or foul language), since the mind is involved in learning deeply, and is not able to think of nice words. However at the beginning of a book, at the beginning of the first Mishna, it is required. Out of honour for the beginning of the book it is appropriate to search for the best language – ‘light’ of the fourteenth. But when the house of Rabbi Yishmael were involved in the intricacies of the halacha, they were not particular on their language and used ‘night’ of the fourteenth.
If goes without saying that if it is possible to do both – to learn in depth and use good language, certainly that is the best. That is the basis of the proof there from the language of ‘riding’ and ‘sitting’ regarding a zav and zava. The Mishna uses ‘sitting’ instead of ‘riding’ when speaking about a zava because it is better language to say ‘sitting’ regarding a female.
Sunday, July 15, 2007
Parshat Devarim (Rabbi Sedley)
"These are the words that Moshe spoke to all of Israel ..." (Deuteronomy 1; 1). In the last few days of his life Moshe gathered the entire nation and spoke to them. Rashi and Onkelos explain that all of the place names in the opening verse are references to sins that the nation had committed. Moshe was chastising the people before his death, reminding them of their past iniquities, and the punishments that they suffered as a consequence. The Torah stresses that everyone gathered to hear his final words. For Moshe to speak to the entire assembled nation, of more than 600,000 men, as well as women and children, without a microphone or PA system was clearly miraculous. Since G-d only performs open miracles when absolutely necessary, why was this event worthy of such a miracle?
The Talmud (Eruvin 54b) lists the order in which Moshe explained the laws of the Torah to the nation. Moshe heard the commandments from G-d, then called Aharon to him, and repeated them to him. Aharon then stood to the left of Moshe, Aharon's sons entered, and Moshe repeated the Torah to them and Aharon. Aharon's sons moved to the side, the elders of the community entered, and Moshe again taught the Torah to all of them. The elders moved to the side, and Moshe repeated the laws again to the rest of the people. Then Moshe left, and Aharon repeated the commandments he had just heard from Moshe. After he left his sons repeated it, then the elders told it to the others. Finally everyone left and taught the laws to the rest of the nation. Thus each person heard the laws four times, and taught it at least once. Why was this system not also sufficient for the rebuke which Moshe delivered?
Rashi (ibid.) answers that had Moshe only rebuked some of the people directly, those who were not present would have said, "You heard all that from Moshe and didn't answer him back? You should have excused our behaviour in such and such a manner. If we had been there we would have justified ourselves." Therefore Moshe gathered everyone and said to them: "You are all here. If anyone has excuses for these sins, let them speak now."
Amongst the sins to which Moshe alluded as he reprimanded the nation were the building of the Golden Calf, and the incident of the spies. These are sins for which that generation suffered, and that we are still suffering the consequences to this day. Our mourning on Tisha B'Av is as much for the rebellion of the nation who refused to enter the Land of Israel, as it is for the destruction of the Temple, which was also decreed at that time. How could there be any excuse for crimes for which the verdict is so clearly 'guilty'?
Actually, Moshe himself found excuses for the nation, which prevented them from total and immediate destruction. He prayed to G-d after the Golden Calf, and said that the reason they had been tempted to build an idol was because of all the gold that G-d had given them as they left Egypt. The consequence of sudden prosperity is rebellion against G-d, as the verse states: Jeshurun (Israel) became fat and kicked and deserted G-d ..." (Deuteronomy 32; 15). Thus when Moshe alludes to that sin in this week's Torah reading, he calls it Di Zahav (overabundance of gold).
According to Rashi, Moshe alludes to the incident of the spies through the place name Paran. Perhaps this word also hints to the nation's possible excuse. The Talmud (Shabbat 89b) explains that Paran is another name for Mount Sinai, because there they multiplied and became great ('Paran' is related to 'Puru' meaning increase). The main reason that the people did not want to enter Israel is so that they could remain with Moshe in the desert, learn gin Torah directly from him, and thus becoming a spiritually great nation. After the tremendous 'highs' of Sinai, G-d could not expect them to give up that lifestyle and enter Israel.
This is why Moshe assembled the entire nation. He knew as well as they did that any behaviour can be justified with an excuse. However, an excuse is not a valid reason for escaping the consequences. The people knew that their actions were wrong. Had Moshe not rebuked them all at once, some would have deluded themselves that they were justified in their sins. This is worse than the sin itself, because this allows a person to continue to sin with impunity. The Talmud (Eruvin 19a) states that anyone who falls for the excuses of the evil inclination will fall into Gehinom. Therefore, Moshe gathered everybody together, and reminded them of their sins, and showed them the feebleness of their excuses, so that nobody would be able to come later and justify their sins.
The Talmud (Eruvin 54b) lists the order in which Moshe explained the laws of the Torah to the nation. Moshe heard the commandments from G-d, then called Aharon to him, and repeated them to him. Aharon then stood to the left of Moshe, Aharon's sons entered, and Moshe repeated the Torah to them and Aharon. Aharon's sons moved to the side, the elders of the community entered, and Moshe again taught the Torah to all of them. The elders moved to the side, and Moshe repeated the laws again to the rest of the people. Then Moshe left, and Aharon repeated the commandments he had just heard from Moshe. After he left his sons repeated it, then the elders told it to the others. Finally everyone left and taught the laws to the rest of the nation. Thus each person heard the laws four times, and taught it at least once. Why was this system not also sufficient for the rebuke which Moshe delivered?
Rashi (ibid.) answers that had Moshe only rebuked some of the people directly, those who were not present would have said, "You heard all that from Moshe and didn't answer him back? You should have excused our behaviour in such and such a manner. If we had been there we would have justified ourselves." Therefore Moshe gathered everyone and said to them: "You are all here. If anyone has excuses for these sins, let them speak now."
Amongst the sins to which Moshe alluded as he reprimanded the nation were the building of the Golden Calf, and the incident of the spies. These are sins for which that generation suffered, and that we are still suffering the consequences to this day. Our mourning on Tisha B'Av is as much for the rebellion of the nation who refused to enter the Land of Israel, as it is for the destruction of the Temple, which was also decreed at that time. How could there be any excuse for crimes for which the verdict is so clearly 'guilty'?
Actually, Moshe himself found excuses for the nation, which prevented them from total and immediate destruction. He prayed to G-d after the Golden Calf, and said that the reason they had been tempted to build an idol was because of all the gold that G-d had given them as they left Egypt. The consequence of sudden prosperity is rebellion against G-d, as the verse states: Jeshurun (Israel) became fat and kicked and deserted G-d ..." (Deuteronomy 32; 15). Thus when Moshe alludes to that sin in this week's Torah reading, he calls it Di Zahav (overabundance of gold).
According to Rashi, Moshe alludes to the incident of the spies through the place name Paran. Perhaps this word also hints to the nation's possible excuse. The Talmud (Shabbat 89b) explains that Paran is another name for Mount Sinai, because there they multiplied and became great ('Paran' is related to 'Puru' meaning increase). The main reason that the people did not want to enter Israel is so that they could remain with Moshe in the desert, learn gin Torah directly from him, and thus becoming a spiritually great nation. After the tremendous 'highs' of Sinai, G-d could not expect them to give up that lifestyle and enter Israel.
This is why Moshe assembled the entire nation. He knew as well as they did that any behaviour can be justified with an excuse. However, an excuse is not a valid reason for escaping the consequences. The people knew that their actions were wrong. Had Moshe not rebuked them all at once, some would have deluded themselves that they were justified in their sins. This is worse than the sin itself, because this allows a person to continue to sin with impunity. The Talmud (Eruvin 19a) states that anyone who falls for the excuses of the evil inclination will fall into Gehinom. Therefore, Moshe gathered everybody together, and reminded them of their sins, and showed them the feebleness of their excuses, so that nobody would be able to come later and justify their sins.
Devarim Summary
The book of Devarim (Deuteronomy) contains Moshe's final words to the nation before they enter into the Land of Israel. Most of the book contains a review of the laws that they had already received from G-d until this point. Moshe begins by summarising their sojourns in the desert. He hints to the sins that the Jews had committed throughout their journey, by listing the place names where those sins occurred.
Moshe retells how he was unable to provide for the nation alone, and G-d commanded that he appoint leaders over the people, to provide judgement and leadership on a local level. He reminds the people of the sin of the spies, how they listened to the evil report that the spies brought back when they scouted out the Land of Israel and they refused to trust G-d and enter into it. Only Yehoshua bin Nun and Calev ben Yephuneh remained from that generation to enter into the land, because they remained firm in their faith.
The Israelites had wandered through the desert for another 38 years. Finally they journeyed towards the land of Se'ir, but the children of Esav refused to let them pass through their country. G-d also commanded that the Israelites not wage war on the Moavites, and they had to journey around their country also.
As the Jews approached the Land of Israel, Sichon and Og led out armies to battle against them. With the help of G-d the Israelites defeated them and conquered their lands. The tribes of Reuven and Gad asked to remain on the East side of the Jordan river and claim their inheritance there, where they saw there was good pasture land because they had large flocks and herds of animals. Moshe gave them this land on the condition that they enter with the other tribes into Israel and help them conquer the land before returning home to their families and their inheritance.
Moshe retells how he was unable to provide for the nation alone, and G-d commanded that he appoint leaders over the people, to provide judgement and leadership on a local level. He reminds the people of the sin of the spies, how they listened to the evil report that the spies brought back when they scouted out the Land of Israel and they refused to trust G-d and enter into it. Only Yehoshua bin Nun and Calev ben Yephuneh remained from that generation to enter into the land, because they remained firm in their faith.
The Israelites had wandered through the desert for another 38 years. Finally they journeyed towards the land of Se'ir, but the children of Esav refused to let them pass through their country. G-d also commanded that the Israelites not wage war on the Moavites, and they had to journey around their country also.
As the Jews approached the Land of Israel, Sichon and Og led out armies to battle against them. With the help of G-d the Israelites defeated them and conquered their lands. The tribes of Reuven and Gad asked to remain on the East side of the Jordan river and claim their inheritance there, where they saw there was good pasture land because they had large flocks and herds of animals. Moshe gave them this land on the condition that they enter with the other tribes into Israel and help them conquer the land before returning home to their families and their inheritance.
Sunday, July 08, 2007
Parshat Mattos (Rabbi Sedley)
Saving Life
The portion of Mattos begins: G-d spoke to Moshe, saying, "Take vengeance for the Children of Israel against the Midianites; afterward you will be gathered unto your people." (Numbers 41; 1, 2). Rashi (quoting a Midrash) praises Moshe for carrying out G-d's command immediately, even though G-d said that his own death would follow directly.
Halacha commands us to do anything necessary to save our own life, or the life of another, with the exception of the three cardinal sins; idolatry, murder and forbidden sexual relations. For example, we must break the laws of Shabbat even if we cannot save a life, but can prolong it for a short while. The source for this is the verse (Leviticus 18; 5) "You shall observe My decrees and My laws, which man shall carry out and by which he shall live" (Sanhedrin 74a, Mishna Brura 328; 4). Commandments are to be the source of life, not the cause of death. Clearly the sanctity of human life takes precedence over keeping the commandments. Given this traditional Jewish view of the sanctity of life, how could Moshe hurry to perform G-d's command, which ultimately hastened his own death?
Moshe himself valued life, as we see from his pleading with G-d to prolong his life so that he may enter the Land of Israel, as recorded at the beginning of Va'eschanan. Moshe tells how he offered prayers to G-d, and only ceased his pleading when G-d commanded him to desist because of the risk of Chilul Hashem. Why then was Moshe so eager to fulfil G-d's command regarding the Midianites, when he could have prolonged his life by delaying?
According to Moshe Chaim Luzzato (Messilas Yesharim chap. 1) the main task of a person is to clarify and understand what are their obligations in the world. He continues: "Our Rabbis have taught us that a person was only created in order to draw close to G-d and enjoy the splendour of the radiance of the Shechina, which is the only true enjoyment and the ultimate pleasure. The place of this pleasure is the world to come, which was created for this purpose. However, the way to reach this goal is through this world. This is what our Sages meant when they said (Avos 4): This world is like a hallway before the world to come. The means through which a person reaches this goal is through the Mitzvot."
Moshe was in the unique situation of knowing exactly what was expected of him, and what his obligations in the world were. This is why he is described in the Torah as a "Servant of G-d" (Deuteronomy 34; 8). He also understood that this world is only a temporary hallway to prepare us for the world to come. Therefore, when G-d commanded him to wage war on the Midianites he didn't hesitate. Had he not fulfilled the command, he may have succeeded in prolonging his life in this world, but he would have missed the entire purpose of life, which is to perform the Mitzvot.
However, when G-d told Moshe that he was not permitted to enter the Land of Israel, Moshe tried everything he could to revoke that decree. His intention was not merely to prolong his life, but to give himself the opportunity to observe those commandments that can only be kept in the Land of Israel. The value of life is as a tool to performing Mitzvot.
The Vilna Gaon expressed this idea as he lay on his deathbed. He grasped his tzitzit in his hand and said: "How difficult it is to leave this world. In this world for a few kopecks a person can purchase tzitzit, and as a reward for that simple Mitzvah merit to experience the Divine Presence in the world to come. But in the Upper World, he can no longer earn anything, even if he exerts all his energies."
The portion of Mattos begins: G-d spoke to Moshe, saying, "Take vengeance for the Children of Israel against the Midianites; afterward you will be gathered unto your people." (Numbers 41; 1, 2). Rashi (quoting a Midrash) praises Moshe for carrying out G-d's command immediately, even though G-d said that his own death would follow directly.
Halacha commands us to do anything necessary to save our own life, or the life of another, with the exception of the three cardinal sins; idolatry, murder and forbidden sexual relations. For example, we must break the laws of Shabbat even if we cannot save a life, but can prolong it for a short while. The source for this is the verse (Leviticus 18; 5) "You shall observe My decrees and My laws, which man shall carry out and by which he shall live" (Sanhedrin 74a, Mishna Brura 328; 4). Commandments are to be the source of life, not the cause of death. Clearly the sanctity of human life takes precedence over keeping the commandments. Given this traditional Jewish view of the sanctity of life, how could Moshe hurry to perform G-d's command, which ultimately hastened his own death?
Moshe himself valued life, as we see from his pleading with G-d to prolong his life so that he may enter the Land of Israel, as recorded at the beginning of Va'eschanan. Moshe tells how he offered prayers to G-d, and only ceased his pleading when G-d commanded him to desist because of the risk of Chilul Hashem. Why then was Moshe so eager to fulfil G-d's command regarding the Midianites, when he could have prolonged his life by delaying?
According to Moshe Chaim Luzzato (Messilas Yesharim chap. 1) the main task of a person is to clarify and understand what are their obligations in the world. He continues: "Our Rabbis have taught us that a person was only created in order to draw close to G-d and enjoy the splendour of the radiance of the Shechina, which is the only true enjoyment and the ultimate pleasure. The place of this pleasure is the world to come, which was created for this purpose. However, the way to reach this goal is through this world. This is what our Sages meant when they said (Avos 4): This world is like a hallway before the world to come. The means through which a person reaches this goal is through the Mitzvot."
Moshe was in the unique situation of knowing exactly what was expected of him, and what his obligations in the world were. This is why he is described in the Torah as a "Servant of G-d" (Deuteronomy 34; 8). He also understood that this world is only a temporary hallway to prepare us for the world to come. Therefore, when G-d commanded him to wage war on the Midianites he didn't hesitate. Had he not fulfilled the command, he may have succeeded in prolonging his life in this world, but he would have missed the entire purpose of life, which is to perform the Mitzvot.
However, when G-d told Moshe that he was not permitted to enter the Land of Israel, Moshe tried everything he could to revoke that decree. His intention was not merely to prolong his life, but to give himself the opportunity to observe those commandments that can only be kept in the Land of Israel. The value of life is as a tool to performing Mitzvot.
The Vilna Gaon expressed this idea as he lay on his deathbed. He grasped his tzitzit in his hand and said: "How difficult it is to leave this world. In this world for a few kopecks a person can purchase tzitzit, and as a reward for that simple Mitzvah merit to experience the Divine Presence in the world to come. But in the Upper World, he can no longer earn anything, even if he exerts all his energies."
massei summary
The Torah lists the journeys of the Children of Israel from the time of the Exodus until the present, when they are about to enter the Land of Israel.
G-d instructs the Jews that when they enter Canaan they shall drive out all the inhabitants and remove any idols and temples that they find there. If they do not drive out all the present inhabitants, those inhabitants will become thorns in the side of Israel, and G-d will do to the Jews that which they should have done to the Canaanites.
G-d instructs Moshe as to the borders of the Land of Israel. This land should be divided up amongst nine and a half of the tribes since the tribes of Reuven, Gad and half of Menashe had already received their inheritance on the other side of the Jordan River. Elazar and Yehoshua will oversee the allotment of land. G-d lists a leader from each tribe to help apportion the Land of Israel to that tribe.
G-d instructs Moshe to set up forty-two Levitical cities. In addition there are to be six cities of refuge which will also be given to the Levi'im. A person who commits manslaughter should flee to one of the cities of refuge, and must remain there until the death of the current High Priest. After that time he may return to his home. If he remains outside the city of refuge, or leaves it, the relatives of the deceased may kill him without trial. Anyone who commits premeditated murder should be put to death by the Sanhedrin. Even if he escapes to a city of refuge, he must be taken out of there to stand trial.
The leaders of the tribe of Menashe complain to Moshe that when the daughters of Tzelophchod marry, their ancestral land will pass on to the tribe of their husband, and will not remain part of Menashe's inheritance. G-d therefore commands that these five women may only marry someone from their own tribe, in order that their land should not pass to another tribe.
These are the commandments and ordinances that G-d commanded through Moshe to the Children of Israel in the Plains of Moav.
G-d instructs the Jews that when they enter Canaan they shall drive out all the inhabitants and remove any idols and temples that they find there. If they do not drive out all the present inhabitants, those inhabitants will become thorns in the side of Israel, and G-d will do to the Jews that which they should have done to the Canaanites.
G-d instructs Moshe as to the borders of the Land of Israel. This land should be divided up amongst nine and a half of the tribes since the tribes of Reuven, Gad and half of Menashe had already received their inheritance on the other side of the Jordan River. Elazar and Yehoshua will oversee the allotment of land. G-d lists a leader from each tribe to help apportion the Land of Israel to that tribe.
G-d instructs Moshe to set up forty-two Levitical cities. In addition there are to be six cities of refuge which will also be given to the Levi'im. A person who commits manslaughter should flee to one of the cities of refuge, and must remain there until the death of the current High Priest. After that time he may return to his home. If he remains outside the city of refuge, or leaves it, the relatives of the deceased may kill him without trial. Anyone who commits premeditated murder should be put to death by the Sanhedrin. Even if he escapes to a city of refuge, he must be taken out of there to stand trial.
The leaders of the tribe of Menashe complain to Moshe that when the daughters of Tzelophchod marry, their ancestral land will pass on to the tribe of their husband, and will not remain part of Menashe's inheritance. G-d therefore commands that these five women may only marry someone from their own tribe, in order that their land should not pass to another tribe.
These are the commandments and ordinances that G-d commanded through Moshe to the Children of Israel in the Plains of Moav.
Mattos summary
Moshe teaches the laws of vows and oaths to the Children of Israel. The father of a young girl may nullify the vow of his daughter immediately upon hearing it, as can a woman's husband. If they do not nullify it, it becomes binding. No person shall break their word or oath.
G-d instructs Moshe to wage war against the Midianites, after which he will die. Pinchas leads a thousand warriors from each tribe into battle and they kill all the men of Midian. However they take all the women and children captive. Upon their return Moshe chastises them for sparing the women, who were the one's responsible for seducing them to idol worship which led to the plague amongst the Jews. He instructs that all the boys and all women old enough for intercourse be put to death.
The Torah explains the laws of koshering utensils in regard to the spoils that were taken from the Midianites. Any vessel that is used in cooking must be koshered by heating. Also, any cooking utensil made by a non-Jew must be ritually immersed in a Mikva before being used.
The spoils of battle are divided up, half to those who fought and half to those who remained and guarded the camp. A tithe is also given to the Levi'im. The commanders of the soldiers bring a thanksgiving offering in recognition of the fact that not a single Jewish soldier was lost.
The tribes of Reuven and Gad see that the land on this side of the Jordan River is ideal for livestock. As they have many animals, they request from Moshe that they be allowed to stay here instead of entering into the Land of Israel proper. Moshe at first criticises them for preferring to remain in the desert, but then allows them to stay there provided that their men first go into Israel with the other tribes and help them to conquer it. The tribes of Reuven and Gad agree to this condition, and they and half of the tribe of Menashe remain on that side of the Jordan, building cities for themselves there.
G-d instructs Moshe to wage war against the Midianites, after which he will die. Pinchas leads a thousand warriors from each tribe into battle and they kill all the men of Midian. However they take all the women and children captive. Upon their return Moshe chastises them for sparing the women, who were the one's responsible for seducing them to idol worship which led to the plague amongst the Jews. He instructs that all the boys and all women old enough for intercourse be put to death.
The Torah explains the laws of koshering utensils in regard to the spoils that were taken from the Midianites. Any vessel that is used in cooking must be koshered by heating. Also, any cooking utensil made by a non-Jew must be ritually immersed in a Mikva before being used.
The spoils of battle are divided up, half to those who fought and half to those who remained and guarded the camp. A tithe is also given to the Levi'im. The commanders of the soldiers bring a thanksgiving offering in recognition of the fact that not a single Jewish soldier was lost.
The tribes of Reuven and Gad see that the land on this side of the Jordan River is ideal for livestock. As they have many animals, they request from Moshe that they be allowed to stay here instead of entering into the Land of Israel proper. Moshe at first criticises them for preferring to remain in the desert, but then allows them to stay there provided that their men first go into Israel with the other tribes and help them to conquer it. The tribes of Reuven and Gad agree to this condition, and they and half of the tribe of Menashe remain on that side of the Jordan, building cities for themselves there.
Tosefet Bracha - Pinchas
Complete Forgiveness
“Therefore say, ‘behold I give to him My covenant of peace” (25; 12)
In Torah Temima we asked, why did Pinchas merit to receive this reward of becoming a Cohen more than Moshe. We find that Moshe also removed G-d’s anger from Israel, both at the time of the golden calf and the time of the spies. It is written in the verse after the golden calf, after Moshe’s prayer – “And G-d relented on the evil which He had spoken to do to His people” (Ki Tissa, Shemot 32; 14). And after the spies – “I have forgiven” (Shelach, Bamidbar 14; 20). Despite this, Moshe never received a covenant of peace from G-d as a reward, unlike Pinchas. This needs explanation.
We explained tat Moshe did not completely remove the anger totally and forever. He only effected a temporary forgiveness, but did not remove the root and cause of the anger. We find this after G-d has forgiven the sin of the calf, “On the day that I will visit (punishment) I will revisit their sin” (Ki Tissa, Shemot 32; 34). In the Talmud (Sanhedrin 102a) it says: every tragedy that befalls the Jewish people contains within it part of the punishment for the sin of the calf. So we see that the sin was not erased completely and things were not like they were before. Similarly with the spies, after G-d says “I have forgiven”, He adds “Nevertheless, I swear that none of these people will see the land…” (Shelach Bamidbar 14; 23). On the verse that says “the people cried on that night” (14; 1), the Sages say: G-d said, ‘they cried for no reason. I will give them a reason to cry for all generations’ (referring to the ninth of Av, the date of the destruction of the Temple – Ta’anit 29a). We see that in both cases, the calf and the spies, the anger still remains, somewhat muted and restrained. Pinchas, however, removed the anger entirely. He uprooted it entirely so that there was no trace left for the future. Therefore he merited his reward.
Based on this explanation we can understand the wording of the prayer ‘Avinu Malkeinu’ in which we say ‘forgive us and pardon us for all our sins’. We also say ‘destroy the evil decree against us’. It is not clear why we need the repetition of the same idea. Forgiving and pardoning is the same as destroying the evil decree. Through forgiveness everything should return to its original state (with no decree).
Based on our explanation, even after the forgiveness and pardon, it is possible that there still remains a trace of the sin for the future. This is what we find in the forgiveness for both the sins of the golden calf and the spies, as we explained. Therefore we pray that not only should we receive forgiveness and pardon, but we also request that the decree should be destroyed, like a loan document if the lender forgives the borrower the loan. Until the loan document is destroyed, the mind of the borrower is still concerned lest he only be given a temporary stay and the loan is not forgiven completely. As long as the document still exists the money can still be claimed. Once it is ripped up it loses its validity forever. This is the meaning of the prayer – we ask that G-d tear up the decree against us even after He has forgiven us for the sin.
“Therefore say, ‘behold I give to him My covenant of peace” (25; 12)
In Torah Temima we asked, why did Pinchas merit to receive this reward of becoming a Cohen more than Moshe. We find that Moshe also removed G-d’s anger from Israel, both at the time of the golden calf and the time of the spies. It is written in the verse after the golden calf, after Moshe’s prayer – “And G-d relented on the evil which He had spoken to do to His people” (Ki Tissa, Shemot 32; 14). And after the spies – “I have forgiven” (Shelach, Bamidbar 14; 20). Despite this, Moshe never received a covenant of peace from G-d as a reward, unlike Pinchas. This needs explanation.
We explained tat Moshe did not completely remove the anger totally and forever. He only effected a temporary forgiveness, but did not remove the root and cause of the anger. We find this after G-d has forgiven the sin of the calf, “On the day that I will visit (punishment) I will revisit their sin” (Ki Tissa, Shemot 32; 34). In the Talmud (Sanhedrin 102a) it says: every tragedy that befalls the Jewish people contains within it part of the punishment for the sin of the calf. So we see that the sin was not erased completely and things were not like they were before. Similarly with the spies, after G-d says “I have forgiven”, He adds “Nevertheless, I swear that none of these people will see the land…” (Shelach Bamidbar 14; 23). On the verse that says “the people cried on that night” (14; 1), the Sages say: G-d said, ‘they cried for no reason. I will give them a reason to cry for all generations’ (referring to the ninth of Av, the date of the destruction of the Temple – Ta’anit 29a). We see that in both cases, the calf and the spies, the anger still remains, somewhat muted and restrained. Pinchas, however, removed the anger entirely. He uprooted it entirely so that there was no trace left for the future. Therefore he merited his reward.
Based on this explanation we can understand the wording of the prayer ‘Avinu Malkeinu’ in which we say ‘forgive us and pardon us for all our sins’. We also say ‘destroy the evil decree against us’. It is not clear why we need the repetition of the same idea. Forgiving and pardoning is the same as destroying the evil decree. Through forgiveness everything should return to its original state (with no decree).
Based on our explanation, even after the forgiveness and pardon, it is possible that there still remains a trace of the sin for the future. This is what we find in the forgiveness for both the sins of the golden calf and the spies, as we explained. Therefore we pray that not only should we receive forgiveness and pardon, but we also request that the decree should be destroyed, like a loan document if the lender forgives the borrower the loan. Until the loan document is destroyed, the mind of the borrower is still concerned lest he only be given a temporary stay and the loan is not forgiven completely. As long as the document still exists the money can still be claimed. Once it is ripped up it loses its validity forever. This is the meaning of the prayer – we ask that G-d tear up the decree against us even after He has forgiven us for the sin.
Sunday, July 01, 2007
Parshat Pinchas (Rabbi Sedley)
A recurring theme in the first half of this Torah reading is genetic purity. The Torah goes to great lengths to ensure that no doubts are cast on the lineage of the nation. The portion opens with the genealogy of Pinchas. "Pinchas the son of Elazar, the son of Aharon the Priest ..." (Numbers 25; 11). Rashi explains that after Pinchas's zealous act of killing Zimri, the prince of the tribe of Shimon, and Cosbi, the princess of Midian, people began questioning his actions. They accused him of murder, and protested "Have you seen this son of Puti [another name for Jethro], whose grandfather fattened calves for idolatrous purposes, yet he has slain the prince of a tribe of Israel?!" Pinchas's maternal grandfather was Yitro (Jethro), and though he became a convert and joined the Israelites in the desert, he had earlier been the high priest to idolatry. Therefore the Torah traces Pinchas back to Aharon the priest.
Rav Ya'akov Kaminetsky explains that the people were really questioning the purity of his motives. A religious zealot can rarely be motivated purely for the sake of heaven and act totally selflessly for G-d; this was the action of Pinchas. However, often a person acts zealously because their own personal religious sensibilities have been offended. This is not an act for G-d, but the satisfying of one's own desires in the name of G-d and religion. This is totally invalid and has no place in Judaism. Had the Torah not testified to Pinchas's total purity of motive, we would have understood that his act was one of murder, and was no less idolatrous than the former actions of his maternal grandfather. This was the taunt of the nation. Therefore the Torah traces Pinchas's lineage back to Aharon, who was distinguished for his love of mankind and his constant pursuit of peace. Aharon had no concern for his own self-image or prestige, and would attempt to bring peace between individuals and families even if that caused his own degradation. Similarly Pinchas knew that he would possibly be put to death for his actions, yet he correctly understood that this was the only way to save the rest of the nation from the plague that was killing them.
Immediately after this incident G-d again instructs Moshe to take a census of the nation. This time, however, the Torah lists the name of each family twice. "of Chanoch the Chanochi family, of Pallu the Pallui family ..."(Ibid. 26; 5 ff.). Rashi explains that the Torah adds the letter ‘heh’ at the beginning and ‘yud’ at the end of each family's name to show the purity of their lineage. The other nations claimed that if the Egyptians ruled the bodies of the men, subjecting them to constant harsh labour, surely they also had control over the women of the nation, and therefore most of the Jews are really illegitimate descendants of the Egyptians. ‘Yud’ and ‘heh’ spell the name of G-d; G-d added his name to each tribe to testify to the purity and chastity of the Jews in Egypt. In fact the Torah (Leviticus 24; 10) singles out the only exception who was the illegitimate son of an Egyptian.
The Torah continues with G-d instructing Moshe about the laws of inheritance. The Land of Israel is to be apportioned to each tribe according to the names of the fathers' tribes. The daughters of Tzelafchad come to Moshe to complain that they also deserve a portion in the land, even though their father is dead. G-d tells Moshe to accede to their claim, because they are righteous and their claim is just. However the Torah stresses that family land should remain within that family and not be transferred to another. We see that even the land seems to be connected with correct lineage.
Finally, Moshe is commanded to appoint Yehoshua to succeed him as leader of Israel. Yehoshua's name is unique in that he is closely linked to his father. Usually a person is known as ‘ben’ (the son of ...). Yehoshua, however is always called Yehoshua bin Nun. The only other time that the word "bin" appears in the Torah is in Deuteronomy (25; 2) "That if the wicked one is worthy of lashes ...". So Yehoshua could also be describes as "worthy of Nun [his father]". From here it seems that one of Yehoshua's main qualities was his attachment to his father, and his ancestry.
It is not readily apparent why the Torah should be so concerned with lineage, and how this theme connects with the last part of the Torah reading, the section detailing the daily, weekly and annual sacrifices. However the Midrash (Bamidbar Rabba 13; 14) hints at the connection: "One young bull" (Numbers 12; 15), corresponding to Avraham, who was the prime ancestor, "One ram", corresponding to Yitzchak "And one sheep ...", corresponding to Ya'akov. It would appear that the sacrifices are a way of 'reminding' G-d of the actions of the patriarchs, and showing our spiritual connection to them. Avraham is the source of all Jewish genealogy, because G-d said to him "I will give to you, and to your descendants after you the land that you dwell in, the land of Canaan, and I will be G-d for you." (Genesis 17; 8). Our only claim to the Land of Israel is through G-d's promise to Avraham that He would give it to those who are descended from him, and that they will accept Him as their G-d. It is through our biological connection to Avraham and the other patriarchs and matriarchs, and through emulating their faith and dedication, that we have the Torah and the Land of Israel*.
*However someone who converts is able to create new biological connections, as the Talmud says, "A convert is like a new-born baby". They create a relationship to Avraham, as the Torah says of Avraham "Behold my covenant will be with you, and you will become a father of many nations". (Genesis 17; 4).
Rav Ya'akov Kaminetsky explains that the people were really questioning the purity of his motives. A religious zealot can rarely be motivated purely for the sake of heaven and act totally selflessly for G-d; this was the action of Pinchas. However, often a person acts zealously because their own personal religious sensibilities have been offended. This is not an act for G-d, but the satisfying of one's own desires in the name of G-d and religion. This is totally invalid and has no place in Judaism. Had the Torah not testified to Pinchas's total purity of motive, we would have understood that his act was one of murder, and was no less idolatrous than the former actions of his maternal grandfather. This was the taunt of the nation. Therefore the Torah traces Pinchas's lineage back to Aharon, who was distinguished for his love of mankind and his constant pursuit of peace. Aharon had no concern for his own self-image or prestige, and would attempt to bring peace between individuals and families even if that caused his own degradation. Similarly Pinchas knew that he would possibly be put to death for his actions, yet he correctly understood that this was the only way to save the rest of the nation from the plague that was killing them.
Immediately after this incident G-d again instructs Moshe to take a census of the nation. This time, however, the Torah lists the name of each family twice. "of Chanoch the Chanochi family, of Pallu the Pallui family ..."(Ibid. 26; 5 ff.). Rashi explains that the Torah adds the letter ‘heh’ at the beginning and ‘yud’ at the end of each family's name to show the purity of their lineage. The other nations claimed that if the Egyptians ruled the bodies of the men, subjecting them to constant harsh labour, surely they also had control over the women of the nation, and therefore most of the Jews are really illegitimate descendants of the Egyptians. ‘Yud’ and ‘heh’ spell the name of G-d; G-d added his name to each tribe to testify to the purity and chastity of the Jews in Egypt. In fact the Torah (Leviticus 24; 10) singles out the only exception who was the illegitimate son of an Egyptian.
The Torah continues with G-d instructing Moshe about the laws of inheritance. The Land of Israel is to be apportioned to each tribe according to the names of the fathers' tribes. The daughters of Tzelafchad come to Moshe to complain that they also deserve a portion in the land, even though their father is dead. G-d tells Moshe to accede to their claim, because they are righteous and their claim is just. However the Torah stresses that family land should remain within that family and not be transferred to another. We see that even the land seems to be connected with correct lineage.
Finally, Moshe is commanded to appoint Yehoshua to succeed him as leader of Israel. Yehoshua's name is unique in that he is closely linked to his father. Usually a person is known as ‘ben’ (the son of ...). Yehoshua, however is always called Yehoshua bin Nun. The only other time that the word "bin" appears in the Torah is in Deuteronomy (25; 2) "That if the wicked one is worthy of lashes ...". So Yehoshua could also be describes as "worthy of Nun [his father]". From here it seems that one of Yehoshua's main qualities was his attachment to his father, and his ancestry.
It is not readily apparent why the Torah should be so concerned with lineage, and how this theme connects with the last part of the Torah reading, the section detailing the daily, weekly and annual sacrifices. However the Midrash (Bamidbar Rabba 13; 14) hints at the connection: "One young bull" (Numbers 12; 15), corresponding to Avraham, who was the prime ancestor, "One ram", corresponding to Yitzchak "And one sheep ...", corresponding to Ya'akov. It would appear that the sacrifices are a way of 'reminding' G-d of the actions of the patriarchs, and showing our spiritual connection to them. Avraham is the source of all Jewish genealogy, because G-d said to him "I will give to you, and to your descendants after you the land that you dwell in, the land of Canaan, and I will be G-d for you." (Genesis 17; 8). Our only claim to the Land of Israel is through G-d's promise to Avraham that He would give it to those who are descended from him, and that they will accept Him as their G-d. It is through our biological connection to Avraham and the other patriarchs and matriarchs, and through emulating their faith and dedication, that we have the Torah and the Land of Israel*.
*However someone who converts is able to create new biological connections, as the Talmud says, "A convert is like a new-born baby". They create a relationship to Avraham, as the Torah says of Avraham "Behold my covenant will be with you, and you will become a father of many nations". (Genesis 17; 4).
Pinchas Summary
Through his zealousness Pinchas turns back G-d's anger and brings an end to the plague that has killed 24,000 of the Children of Israel. As his reward, G-d tells Moshe that from now on Pinchas and his descendants shall be Cohanim (Priests).
G-d instructs Moshe and Elazar to take a census of the Children of Israel according to their tribes and families. The total number of people amongst whom the Land of Israel will be divided is 601,730. The total number of Levites (who will not receive an inheritance of land) is 23,000.
The five daughters of Tzelafchad come to Moshe and explain that they also deserve a share in the Land of Israel. Their father died in the desert and had no sons, so they should be the ones to inherit him. Moshe brings their claim before G-d, who agrees that they should receive a portion of land. This is also fixed as the law for all future generations.
G-d tells Moshe that he should ascend Mount Avarim and look over the Land of Israel, because he will not be able to enter into it. Moshe is instructed to appoint Yehoshua bin Nun to succeed him. Moshe publicly passes on the mantle of leadership in front of the entire congregation.
The Torah then lists the various daily and festival sacrifices that are to be offered in the Temple. Shabbat and each Festival has its own specific animal sacrifice, accompanied by a flour and oil offering and a wine libation. This is in addition to the daily sacrifice each morning and afternoon.
G-d instructs Moshe and Elazar to take a census of the Children of Israel according to their tribes and families. The total number of people amongst whom the Land of Israel will be divided is 601,730. The total number of Levites (who will not receive an inheritance of land) is 23,000.
The five daughters of Tzelafchad come to Moshe and explain that they also deserve a share in the Land of Israel. Their father died in the desert and had no sons, so they should be the ones to inherit him. Moshe brings their claim before G-d, who agrees that they should receive a portion of land. This is also fixed as the law for all future generations.
G-d tells Moshe that he should ascend Mount Avarim and look over the Land of Israel, because he will not be able to enter into it. Moshe is instructed to appoint Yehoshua bin Nun to succeed him. Moshe publicly passes on the mantle of leadership in front of the entire congregation.
The Torah then lists the various daily and festival sacrifices that are to be offered in the Temple. Shabbat and each Festival has its own specific animal sacrifice, accompanied by a flour and oil offering and a wine libation. This is in addition to the daily sacrifice each morning and afternoon.
Sunday, June 24, 2007
Tosefet Bracha - Balak
“go and curse for me this people” (23; 6)
We must ask the question, why was Balak so anxious to bring Bilaam to him to curse the Israelites? He send messengers two or three times, and offered money and got angry. Why didn’t Balak simply ask Bilaam to curse the Israelites from where he was? We find many curses and cursers who were able to do damage without seeing the object of the curse. For example, when the Israelites came into Israel they gave the curses and blessings on the two mountains of Bracha and Eival [despite the fact that the people they were cursing – those who don’t keep the mitzvot – were not present]. Similarly, in Kohelet it states “even in your tears don’t curse a king and even in your private room don’t curse a rich person” (10; 2). This clearly refers to a curse not in the presence of the object of the curse.
Perhaps we can answer based on the Talmud (Brachot 7a) which explains the verse in Tehillim (7; 12) “G-d is angry every day”. How long is His anger? A ‘moment’. And a ‘moment’ lasts for 1/8888th of an hour. Bilaam was the only person who knew when this time was.
Tosefot asks, what could Bilaam have said in that fraction of a second that would have any effect? They answer that he would have enough time to say the word(s) ‘destroy them’ (‘kalem’). More than this and he would have run out of time.
Therefore we can understand why Balak had to bring Bilaam to the place where the Israelites were encamped, so that he could point to them and say ‘destroy them’. This could only be said when he could see them because otherwise there would be no ‘them’ for the curse to fall on.
We find a similar concept when praying for a sick person. The Halacha is that if one is praying in the presence of the patient there is no need to mention his or her name, only the request. We find the source for this with Moshe’s prayer for Miriam (which was in her presence) when he only said “G-d, please heal her”, without saying her name. In contrast, when Ya’akov prayed that G-d should save him from his brother (and was not yet in his presence) he said “save me please, from my brother, from Esav”.
However Tosefot also gives another answer to his question in Brachot. He says that if Bilaam could begin the curse in that moment, it would remain effective even while he finished saying the words of his curse. According to this answer we are back to our original question of why Balak was so desperate to bring Bilaam to him.
Perhaps we can answer based on the Mishna in Pirkei Avot (5; 19) that Bilaam was known for his evil eye (and as explained in more detail in the Zohar)s. His power was in his eye, and anywhere that he ‘put his eye’ was damaged. Therefore he had to come to a place where he could see the camp of the Israelites in order to put his evil eye on them.
We must ask the question, why was Balak so anxious to bring Bilaam to him to curse the Israelites? He send messengers two or three times, and offered money and got angry. Why didn’t Balak simply ask Bilaam to curse the Israelites from where he was? We find many curses and cursers who were able to do damage without seeing the object of the curse. For example, when the Israelites came into Israel they gave the curses and blessings on the two mountains of Bracha and Eival [despite the fact that the people they were cursing – those who don’t keep the mitzvot – were not present]. Similarly, in Kohelet it states “even in your tears don’t curse a king and even in your private room don’t curse a rich person” (10; 2). This clearly refers to a curse not in the presence of the object of the curse.
Perhaps we can answer based on the Talmud (Brachot 7a) which explains the verse in Tehillim (7; 12) “G-d is angry every day”. How long is His anger? A ‘moment’. And a ‘moment’ lasts for 1/8888th of an hour. Bilaam was the only person who knew when this time was.
Tosefot asks, what could Bilaam have said in that fraction of a second that would have any effect? They answer that he would have enough time to say the word(s) ‘destroy them’ (‘kalem’). More than this and he would have run out of time.
Therefore we can understand why Balak had to bring Bilaam to the place where the Israelites were encamped, so that he could point to them and say ‘destroy them’. This could only be said when he could see them because otherwise there would be no ‘them’ for the curse to fall on.
We find a similar concept when praying for a sick person. The Halacha is that if one is praying in the presence of the patient there is no need to mention his or her name, only the request. We find the source for this with Moshe’s prayer for Miriam (which was in her presence) when he only said “G-d, please heal her”, without saying her name. In contrast, when Ya’akov prayed that G-d should save him from his brother (and was not yet in his presence) he said “save me please, from my brother, from Esav”.
However Tosefot also gives another answer to his question in Brachot. He says that if Bilaam could begin the curse in that moment, it would remain effective even while he finished saying the words of his curse. According to this answer we are back to our original question of why Balak was so desperate to bring Bilaam to him.
Perhaps we can answer based on the Mishna in Pirkei Avot (5; 19) that Bilaam was known for his evil eye (and as explained in more detail in the Zohar)s. His power was in his eye, and anywhere that he ‘put his eye’ was damaged. Therefore he had to come to a place where he could see the camp of the Israelites in order to put his evil eye on them.
Saturday, June 23, 2007
Parshas Balak (Rabbi Sedley)
Bilam is presented to us as a total contradiction. He is described in the Torah as "Knowing the mind of G-d", and we are told in the Midrash (Bamidbar Rabba 14; 20) that his level of prophecy surpassed even that of Moshe. Yet his personal habits and character traits were the most despicable that we can imagine. The Mishna (Ethics of the Fathers 5; 19) states: "anyone who has the following traits is amongst the students of Bilam, an evil eye, a haughty mind and a proud spirit." Furthermore, the Talmud (Avoda Zara 4b) derives from the donkey's conversation with Bilam that he used to have sexual relations with it. How could someone simultaneously be on such a high level, and still remain such a base human being?
Rashi comments (22; 5): If you will ask, why did G-d rest His holy spirit on such a wicked non-Jew? In order that the nations of the world should not be able to claim, 'If we would have had prophets we would have repented our wicked ways. Therefore G-d gave them prophets who led them to perform even worse sins'.
Essentially Rashi is saying that Bilam did not deserve to become a prophet solely through his own merit. G-d spoke with him because he was a representative of the nations, not because he was worthy of it. This is why when G-d spoke to Bilam the Torah uses the word "Vayikar", "He happened upon", rather than the way G-d spoke to Moshe "Vayikra", "He called". This shows G-d's 'displeasure' at having to speak to Bilam. Nevertheless, how could someone on such a high level, after having spoken to G-d, remain with such low moral conduct?
A similar question can be asked about the experience that the Children of Israel had when they crossed the Reed Sea. The Mechilta (15; 2) says that even a maid servant saw more (experienced a higher level of prophecy) at the sea than the prophet Yechezkel saw (in his vision of G-d's Holy Chariot). Yet the Jews who crossed the sea remained who they were, whereas Yechezkel merited to be one of the 48 prophets of Israel. How could the Children of Israel remain on the same spiritual level that they had been on, despite witnessing this prophetic experience?
Rav Chaim Shmuelevitz writes that this is a fundamental of mussar (ethics and character building). If a person does not internalise what they experience through their own hard work at self perfection, they will not change who they really are. Knowledge which remains purely intellectual will ultimately have no effect on the way that a person acts. Because Bilam received his prophecy as a gift without having to work for it, and because having received that gift he made no effort to elevate himself to a spiritual level where he would be worthy of prophecy, it had no effect on his personal lifestyle. Bilam saw no contradiction in behaving in a way that was not in keeping with his status as prophet to the nations. Similarly the Children of Israel were not affected by the prophecy they perceived because they were as yet unable to attain for themselves the level where they could deserve prophecy. Only after seven weeks, when they stood at Mount Sinai, were they able to hear G-d speak and internalise that experience. Because they strove to perfect themselves during the Omer period, en route from Egypt to Sinai, that prophecy did change the national consciousness.
Rashi comments (22; 5): If you will ask, why did G-d rest His holy spirit on such a wicked non-Jew? In order that the nations of the world should not be able to claim, 'If we would have had prophets we would have repented our wicked ways. Therefore G-d gave them prophets who led them to perform even worse sins'.
Essentially Rashi is saying that Bilam did not deserve to become a prophet solely through his own merit. G-d spoke with him because he was a representative of the nations, not because he was worthy of it. This is why when G-d spoke to Bilam the Torah uses the word "Vayikar", "He happened upon", rather than the way G-d spoke to Moshe "Vayikra", "He called". This shows G-d's 'displeasure' at having to speak to Bilam. Nevertheless, how could someone on such a high level, after having spoken to G-d, remain with such low moral conduct?
A similar question can be asked about the experience that the Children of Israel had when they crossed the Reed Sea. The Mechilta (15; 2) says that even a maid servant saw more (experienced a higher level of prophecy) at the sea than the prophet Yechezkel saw (in his vision of G-d's Holy Chariot). Yet the Jews who crossed the sea remained who they were, whereas Yechezkel merited to be one of the 48 prophets of Israel. How could the Children of Israel remain on the same spiritual level that they had been on, despite witnessing this prophetic experience?
Rav Chaim Shmuelevitz writes that this is a fundamental of mussar (ethics and character building). If a person does not internalise what they experience through their own hard work at self perfection, they will not change who they really are. Knowledge which remains purely intellectual will ultimately have no effect on the way that a person acts. Because Bilam received his prophecy as a gift without having to work for it, and because having received that gift he made no effort to elevate himself to a spiritual level where he would be worthy of prophecy, it had no effect on his personal lifestyle. Bilam saw no contradiction in behaving in a way that was not in keeping with his status as prophet to the nations. Similarly the Children of Israel were not affected by the prophecy they perceived because they were as yet unable to attain for themselves the level where they could deserve prophecy. Only after seven weeks, when they stood at Mount Sinai, were they able to hear G-d speak and internalise that experience. Because they strove to perfect themselves during the Omer period, en route from Egypt to Sinai, that prophecy did change the national consciousness.
Balak Summary
Balak, the king of Moav, is terrified after witnessing the Israelites destroy Sichon and Og (the powerful giants who were neighbouring kings). He and the Midianites, send officers to Bilam, the greatest non-Jewish prophet, asking him to curse the Jewish nation for them. Bilam tells the messengers to spend the night. During the night G-d appears to Bilam and forbids him from going with the men. Following this, Balak sends a second, more distinguished party to persuade Bilam. This time G-d gives Bilam permission to go but warns him that he will only be able to speak the words that G-d tells him. When Bilam sets out the next morning on his donkey G-d is angered that he thinks he will be able to defy G-d's word. He sends an angel, which Bilam does not see. His donkey can see the angel however, and veers off the path three times to avoid it. Each time Bilam beats his donkey to force it back onto the path. Finally G-d gives the donkey the power of speech. It turns to Bilam and complains about being beaten. Then G-d lets Bilam see the angel, standing with his sword drawn. Bilam repents, and G-d again tells him that he may only say the words that G-d gives him to speak.
Bilam arrives, and Balak gives him a royal welcome. Bilam and Balak ascend a mountain which overlooks the Israelite camp. Bilam instructs Balak to build seven altars for him, and to prepare seven bulls and seven rams. G-d appears to Bilam and places words in his mouth. Bilam returns to Balak, but instead of cursing the Jews, he blesses them and declaims their praises. Balak is furious, and takes Bilam to another vantage point, where he again offers seven bulls and seven rams on seven altars. Once more G-d puts a prophecy in Bilam's mouth, and he blesses Israel. Balak takes Bilam to one final summit overlooking a wasteland, and again they build seven altars. This time Bilam understands that G-d wants him to bless Israel, and he does so. Balak is furious with Bilam and tells him to flee. Bilam continues to prophesy about the other nations of the world. Then Bilam returns to his home, and Balak also goes on his way.
In Shittim some of the Jews begin to commit harlotry with the daughters of Moav (Moab). This eventually leads to them committing idolatry with the Moavite god Baal-Pe'or. G-d sends a plague upon the nation as punishment and commands Moshe to put all the idolaters to death. Zimri the head of the tribe of Shimon commits harlotry with Cozbi, a Midianite princess, in front of the entire nation. Pinchas, Aharon's grandson, runs up, chases them into the tent and pierces them both with a spear, killing them. This ends the plague in which altogether 24,000 people die.
Bilam arrives, and Balak gives him a royal welcome. Bilam and Balak ascend a mountain which overlooks the Israelite camp. Bilam instructs Balak to build seven altars for him, and to prepare seven bulls and seven rams. G-d appears to Bilam and places words in his mouth. Bilam returns to Balak, but instead of cursing the Jews, he blesses them and declaims their praises. Balak is furious, and takes Bilam to another vantage point, where he again offers seven bulls and seven rams on seven altars. Once more G-d puts a prophecy in Bilam's mouth, and he blesses Israel. Balak takes Bilam to one final summit overlooking a wasteland, and again they build seven altars. This time Bilam understands that G-d wants him to bless Israel, and he does so. Balak is furious with Bilam and tells him to flee. Bilam continues to prophesy about the other nations of the world. Then Bilam returns to his home, and Balak also goes on his way.
In Shittim some of the Jews begin to commit harlotry with the daughters of Moav (Moab). This eventually leads to them committing idolatry with the Moavite god Baal-Pe'or. G-d sends a plague upon the nation as punishment and commands Moshe to put all the idolaters to death. Zimri the head of the tribe of Shimon commits harlotry with Cozbi, a Midianite princess, in front of the entire nation. Pinchas, Aharon's grandson, runs up, chases them into the tent and pierces them both with a spear, killing them. This ends the plague in which altogether 24,000 people die.
Wednesday, June 20, 2007
Tosefet Bracha - Chukat
“You should take for yourself a red heifer…” (19; 2)
It is not exactly clear what the word(s) ‘for yourself’ mean. In Parshat Tetzaveh where it states “You shall take olive oil for yourself” the Sages explain what it means. Here there is no explanation.
I found in the Yalkut here the following drasha:
G-d said to Moshe, ‘to you I will reveal the reason of the red heifer but for everyone else it will be a statute.
In other words, [G-d told Moshe] not to reveal the reason for the red heifer to anyone else so that is should remain a statute without explanation. This itself requires explanation, why should G-d be strict not to reveal the reason? There must be a reason for this.
Perhaps we can explain based on the Talmud (Brachot 9b) on the verse in parshat Shemot, “G-d said to Moshe ‘I will be that I will be’. G-d said to Moshe, ‘go and tell Israel that just as I was with them in the past during this slavery, so I will be with them in the future exiles’.” Moshe said back, ‘Master of the Universe, one suffering at a time is enough for them (in other words, why tell them now about future exiles to cause them pain?). G-d agreed with him, and said to Moshe that he should just tell them that ‘I will be’ sent me to you, and not ‘I will be as I will be’. He didn’t want to tell them about the future exiles, as we have explained.
The Yalkut here says that the red heifer hints at all the future exiles coming in later times. The word ‘heifer’ hints at Egypt, which is called “a beautiful calf” (Yeremiyahu 46; 20). ‘Red’ refers to Bavel, as the verse states “it is the head of gold, and the gold was red” (referring to Bavel). ‘Pure’ refers to Madai, because the kings of Madai were pure, who didn’t have their own idols to worship, apart from those they inherited from their ancestors. ‘That has no blemish’ refers to Greece. Alexander of Macedonia blessed G-d with his whole being. ‘That has never had a yoke on it’ refers to Nevuchadnezzar who didn’t accept the yoke of Heave and said “Who challenges me from the Heavens” (Tehillim 73; 25).
Therefore, based on Moshe’s claim that we brought earlier, to which G-d agreed, he should not reveal the pain that would happen to Israel in the future exiles, So regarding the red heifer, which hints at the future exiles, He said to him, ‘only to you will I reveal the reason, but for them it must remain a statute’ – so that they will not be pained. Look also at what we have written on parshat Bo (12; 13 and 13; 7).
It is not exactly clear what the word(s) ‘for yourself’ mean. In Parshat Tetzaveh where it states “You shall take olive oil for yourself” the Sages explain what it means. Here there is no explanation.
I found in the Yalkut here the following drasha:
G-d said to Moshe, ‘to you I will reveal the reason of the red heifer but for everyone else it will be a statute.
In other words, [G-d told Moshe] not to reveal the reason for the red heifer to anyone else so that is should remain a statute without explanation. This itself requires explanation, why should G-d be strict not to reveal the reason? There must be a reason for this.
Perhaps we can explain based on the Talmud (Brachot 9b) on the verse in parshat Shemot, “G-d said to Moshe ‘I will be that I will be’. G-d said to Moshe, ‘go and tell Israel that just as I was with them in the past during this slavery, so I will be with them in the future exiles’.” Moshe said back, ‘Master of the Universe, one suffering at a time is enough for them (in other words, why tell them now about future exiles to cause them pain?). G-d agreed with him, and said to Moshe that he should just tell them that ‘I will be’ sent me to you, and not ‘I will be as I will be’. He didn’t want to tell them about the future exiles, as we have explained.
The Yalkut here says that the red heifer hints at all the future exiles coming in later times. The word ‘heifer’ hints at Egypt, which is called “a beautiful calf” (Yeremiyahu 46; 20). ‘Red’ refers to Bavel, as the verse states “it is the head of gold, and the gold was red” (referring to Bavel). ‘Pure’ refers to Madai, because the kings of Madai were pure, who didn’t have their own idols to worship, apart from those they inherited from their ancestors. ‘That has no blemish’ refers to Greece. Alexander of Macedonia blessed G-d with his whole being. ‘That has never had a yoke on it’ refers to Nevuchadnezzar who didn’t accept the yoke of Heave and said “Who challenges me from the Heavens” (Tehillim 73; 25).
Therefore, based on Moshe’s claim that we brought earlier, to which G-d agreed, he should not reveal the pain that would happen to Israel in the future exiles, So regarding the red heifer, which hints at the future exiles, He said to him, ‘only to you will I reveal the reason, but for them it must remain a statute’ – so that they will not be pained. Look also at what we have written on parshat Bo (12; 13 and 13; 7).
Monday, June 18, 2007
Parshas Chukas (Rabbi Sedley)
Love Peace, Love Each Other
* This week's Torah reading contains the death of Aharon, the high priest and the brother of Moshe. The Midrash (Tanna d'vei Eliyahu chap. 12) contrasts the Torah's description of the death of Aharon with the description of the death of Moshe. When Aharon dies the Torah says, " And they wept for Aharon thirty days, the entire house of Israel" (Numbers 20; 29). However at the time of the death of Moshe the Torah says "The Children of Israel wept for Moshe in the plains of Moav for thirty days" (Deuteronomy 34; 8). There was greater mourning for Aharon ("The entire house...") than for Moshe, because Moshe was the judge, the strict lawgiver, who would reprimand the people for their misconduct. However Aharon's approach was to bring the people close to Torah through showing them love and peace. Aharon's love for the people, and his constant quest for peace, is documented in the Mishna (Ethics of the Fathers 1; 12): "Hillel says, Be amongst the disciples of Aharon, love peace, pursue peace, love people and bring them close to Torah".
"And the Canaanite King of Arad heard and he waged war with Israel." (Numbers 21; 1). What did he hear that caused him to fight Israel now? The Talmud (Rosh Hashanah) explains that he heard that Aharon had died. The clouds of Glory which surrounded the camp of the Israelites in the desert came in the merit of Aharon, and therefore after his death they departed. The Canaanite King took this as a signal that permission was given to wage war against Israel. It seems that Aharon himself, and his constant quest for peace, caused the Jews to be protected from their enemies. Without Aharon the people began once again to fight amongst themselves, and they became vulnerable to attack from outside.
The Ateres Mordechai points out a similar episode, where argument caused vulnerability. In Lech Lecha the verse states: "There was a quarrel between the shepherds of Avram and the shepherds of Lot. And the Canaanites were then in the land." What is the significance of the "Canaanites were then in the land?" It seems to be the same idea that we find here in our Parsha. As long as there was peace between the shepherds of Avram and Lot, their unity was a guarantee of protection from external enemies. However once quarrels broke out, there was a cause for worry about the Canaanites being in the land.
This has been the pattern throughout history. Whenever there are quarrels among the Jewish nation, they become vulnerable to attack from external enemies. The 9th of Tammuz (which is coming up next week) was the date that the walls of Jerusalem were breached by the Babylonians in the time of the First Temple (Jeremiah 29; 2). The week after is the 17th of Tammuz, the anniversary of the Roman's breaking through the walls of Jerusalem in the Second Temple period. These tragedies, which led up to the destruction of both Temples, were both caused by disunity amongst the nation.
The destruction of the First Temple was preceded (albeit 262 years before) by the division of the nation into the two kingdoms of Israel and Judah (Kings 1 12). This disunity, and the resulting idolatry, led to the destruction of the Northern Kingdom and the exile of the Ten Tribes. 23 years later the Kingdom of Judah was conquered and the remaining two tribes, together with the remnants of the ten tribes who had fled to Jerusalem, were also exiled.
The Talmud (Gittin 55b ff.) describes the cause of the destruction of the Second Temple: "Because of Kamtza and Bar Kamtza, Jerusalem was destroyed...". A certain man made a feast, and invited many people, including the leading Rabbis of the generation. However, instead of inviting the man's friend Kamtza, the servant accidentally invited Bar Kamtza, who was hated by the man. Thinking that this was an opening for peace, Bar Kamtza came to the banquet. However when the man saw him there he had him thrown out. No amount of pleading by Bar Kamtza would persuade the man to let him stay, and he was publicly humiliated. Bar Kamtza said to himself, "Since the Sages were present and did not protest against such behaviour, it is obvious that they approve. I will slander them to the emperor". He went to Rome and provoked Nero into launching a military campaign against Jerusalem.
Even when Jerusalem was under siege the people refused to unite. There was a group of people inside Jerusalem called the Biryonim, who vied with the Sages for power. The Sages wanted to negotiate with Rome, but these Biryonim would not let them. In order to rally the people into military conflict they set fire to the food stores, which would have been sufficient for 21 years, and in the ensuing famine many people starved to death. This forced them into battle with the Romans, and led directly to the destruction of the city and the Temple.
The phrase "United we stand, divided we fall" is the lesson that we must learn from this Torah reading, and from history. It is as true today as it has ever been, but it becomes more and more difficult to create harmony and peace amidst the splintering factions of the Jewish nation. Aharon showed us the way, "Love peace and pursue peace. Love people and bring them near to Torah".
* This Torah Treasures is partially based on Rabbi Yissocher Frand's Internet d'var Torah for parshas Chukas 5755
* This week's Torah reading contains the death of Aharon, the high priest and the brother of Moshe. The Midrash (Tanna d'vei Eliyahu chap. 12) contrasts the Torah's description of the death of Aharon with the description of the death of Moshe. When Aharon dies the Torah says, " And they wept for Aharon thirty days, the entire house of Israel" (Numbers 20; 29). However at the time of the death of Moshe the Torah says "The Children of Israel wept for Moshe in the plains of Moav for thirty days" (Deuteronomy 34; 8). There was greater mourning for Aharon ("The entire house...") than for Moshe, because Moshe was the judge, the strict lawgiver, who would reprimand the people for their misconduct. However Aharon's approach was to bring the people close to Torah through showing them love and peace. Aharon's love for the people, and his constant quest for peace, is documented in the Mishna (Ethics of the Fathers 1; 12): "Hillel says, Be amongst the disciples of Aharon, love peace, pursue peace, love people and bring them close to Torah".
"And the Canaanite King of Arad heard and he waged war with Israel." (Numbers 21; 1). What did he hear that caused him to fight Israel now? The Talmud (Rosh Hashanah) explains that he heard that Aharon had died. The clouds of Glory which surrounded the camp of the Israelites in the desert came in the merit of Aharon, and therefore after his death they departed. The Canaanite King took this as a signal that permission was given to wage war against Israel. It seems that Aharon himself, and his constant quest for peace, caused the Jews to be protected from their enemies. Without Aharon the people began once again to fight amongst themselves, and they became vulnerable to attack from outside.
The Ateres Mordechai points out a similar episode, where argument caused vulnerability. In Lech Lecha the verse states: "There was a quarrel between the shepherds of Avram and the shepherds of Lot. And the Canaanites were then in the land." What is the significance of the "Canaanites were then in the land?" It seems to be the same idea that we find here in our Parsha. As long as there was peace between the shepherds of Avram and Lot, their unity was a guarantee of protection from external enemies. However once quarrels broke out, there was a cause for worry about the Canaanites being in the land.
This has been the pattern throughout history. Whenever there are quarrels among the Jewish nation, they become vulnerable to attack from external enemies. The 9th of Tammuz (which is coming up next week) was the date that the walls of Jerusalem were breached by the Babylonians in the time of the First Temple (Jeremiah 29; 2). The week after is the 17th of Tammuz, the anniversary of the Roman's breaking through the walls of Jerusalem in the Second Temple period. These tragedies, which led up to the destruction of both Temples, were both caused by disunity amongst the nation.
The destruction of the First Temple was preceded (albeit 262 years before) by the division of the nation into the two kingdoms of Israel and Judah (Kings 1 12). This disunity, and the resulting idolatry, led to the destruction of the Northern Kingdom and the exile of the Ten Tribes. 23 years later the Kingdom of Judah was conquered and the remaining two tribes, together with the remnants of the ten tribes who had fled to Jerusalem, were also exiled.
The Talmud (Gittin 55b ff.) describes the cause of the destruction of the Second Temple: "Because of Kamtza and Bar Kamtza, Jerusalem was destroyed...". A certain man made a feast, and invited many people, including the leading Rabbis of the generation. However, instead of inviting the man's friend Kamtza, the servant accidentally invited Bar Kamtza, who was hated by the man. Thinking that this was an opening for peace, Bar Kamtza came to the banquet. However when the man saw him there he had him thrown out. No amount of pleading by Bar Kamtza would persuade the man to let him stay, and he was publicly humiliated. Bar Kamtza said to himself, "Since the Sages were present and did not protest against such behaviour, it is obvious that they approve. I will slander them to the emperor". He went to Rome and provoked Nero into launching a military campaign against Jerusalem.
Even when Jerusalem was under siege the people refused to unite. There was a group of people inside Jerusalem called the Biryonim, who vied with the Sages for power. The Sages wanted to negotiate with Rome, but these Biryonim would not let them. In order to rally the people into military conflict they set fire to the food stores, which would have been sufficient for 21 years, and in the ensuing famine many people starved to death. This forced them into battle with the Romans, and led directly to the destruction of the city and the Temple.
The phrase "United we stand, divided we fall" is the lesson that we must learn from this Torah reading, and from history. It is as true today as it has ever been, but it becomes more and more difficult to create harmony and peace amidst the splintering factions of the Jewish nation. Aharon showed us the way, "Love peace and pursue peace. Love people and bring them near to Torah".
* This Torah Treasures is partially based on Rabbi Yissocher Frand's Internet d'var Torah for parshas Chukas 5755
Chukas Summary
G-d commands the Children of Israel about the laws of the Red Heifer. It must be completely red without any blemish, and never have been placed in a yoke. It shall be slaughtered outside of the sanctuary, and some of its blood sprinkled in the direction of the Sanctuary. It shall then be entirely burnt, and cedar wood, hyssop and crimson thread thrown into the fire. The Kohen who performs this ceremony becomes tamei (ritually impure). The ashes should be gathered and placed outside the camp for safekeeping. The person who gathers the ashes also becomes tamei. Anyone who comes into contact with a corpse becomes Tamei, and must purify themselves by being sprinkled with water containing the ashes of the Red Heifer on the third and seventh day of the purification process. The person who sprinkles the ashes becomes tamei. Anyone who enters the Temple without undergoing this purification process will receive karet (be spiritually cut off). If there is a dead body in a room, any person or thing that is in that room, or enters into it becomes tamei, and requires purification with the ashes of the Red Heifer.
In the fortieth year in the desert, in the first month, the Children of Israel arrived at Kadesh in the Wilderness of Zin. Miriam dies and is buried there. There is no water for the people to drink, and they gather against Moshe and Aharon, complaining that they are about to perish. G-d instructs Moshe to take his staff and speak to the rock in the presence of the entire congregation. Moshe and Aharon gather the congregation, but instead of speaking to the rock, Moshe hits it twice. Water comes gushing out, but G-d punishes Moshe and Aharon for disobeying Him. Because they didn't sanctify G-d in the eyes of the nation, they will not be able to bring the Jews into the Land of Israel.
Moshe sends emissaries to the king of Edom asking permission to pass through their land. The king of Edom refuses and threatens war against the Jews.
The Jews arrive at Mount Hor. G-d instructs Moshe to lead Aharon and Elazar his son up the mountain. Moshe dresses Elazar in Aharon's priestly robes, and Aharon dies there. The entire nation mourns Aharon's death for 30 days. The Canaanite king of Arad wages war against Israel and takes a captive. Israel vows that if G-d will help them to defeat the Canaanites they will consecrate all the spoils of victory to G-d. G-d hears the prayer of the people, and delivers the Canaanites into their hands.
The people journey on, and once again complain that they have no substantial food or water. G-d sends serpents to attack the people. and a large multitude die. The people come to Moshe, admit their sin and ask Moshe to pray for them. G-d instructs Moshe to make a serpent and place it on a pole. Anyone who is bitten should look at the serpent and they will live. Moshe makes the serpent (Nachash) out of copper (Nechoshet).
The Torah lists the journeys of the Children of Israel.
After passing through valley of the river of Arnon the Children of Israel sing a song of thanksgiving to G-d for the miracles which he performed to them there. (The Torah doesn't explain the miracles, but we have a tradition that He miraculously killed the Emorites who were waiting there in ambush for the Jews.)
The Jews ask permission to pass through the land of Sichon, king of the Emorites. He refuses and wages war on them. They defeat Sichon and take possession of his land. Israel settles in the land of the Emorites and Moshe sends spies to Yazer. They conquer its suburbs, and drive away the Emorites remaining there. They then turn toward Bashan. Og, the king, comes out to fight them and he and his people are totally destroyed. The Children of Israel take possession of his land. They then journey and encamp on the plains of Moav on the bank of the Jordan opposite Jericho.
In the fortieth year in the desert, in the first month, the Children of Israel arrived at Kadesh in the Wilderness of Zin. Miriam dies and is buried there. There is no water for the people to drink, and they gather against Moshe and Aharon, complaining that they are about to perish. G-d instructs Moshe to take his staff and speak to the rock in the presence of the entire congregation. Moshe and Aharon gather the congregation, but instead of speaking to the rock, Moshe hits it twice. Water comes gushing out, but G-d punishes Moshe and Aharon for disobeying Him. Because they didn't sanctify G-d in the eyes of the nation, they will not be able to bring the Jews into the Land of Israel.
Moshe sends emissaries to the king of Edom asking permission to pass through their land. The king of Edom refuses and threatens war against the Jews.
The Jews arrive at Mount Hor. G-d instructs Moshe to lead Aharon and Elazar his son up the mountain. Moshe dresses Elazar in Aharon's priestly robes, and Aharon dies there. The entire nation mourns Aharon's death for 30 days. The Canaanite king of Arad wages war against Israel and takes a captive. Israel vows that if G-d will help them to defeat the Canaanites they will consecrate all the spoils of victory to G-d. G-d hears the prayer of the people, and delivers the Canaanites into their hands.
The people journey on, and once again complain that they have no substantial food or water. G-d sends serpents to attack the people. and a large multitude die. The people come to Moshe, admit their sin and ask Moshe to pray for them. G-d instructs Moshe to make a serpent and place it on a pole. Anyone who is bitten should look at the serpent and they will live. Moshe makes the serpent (Nachash) out of copper (Nechoshet).
The Torah lists the journeys of the Children of Israel.
After passing through valley of the river of Arnon the Children of Israel sing a song of thanksgiving to G-d for the miracles which he performed to them there. (The Torah doesn't explain the miracles, but we have a tradition that He miraculously killed the Emorites who were waiting there in ambush for the Jews.)
The Jews ask permission to pass through the land of Sichon, king of the Emorites. He refuses and wages war on them. They defeat Sichon and take possession of his land. Israel settles in the land of the Emorites and Moshe sends spies to Yazer. They conquer its suburbs, and drive away the Emorites remaining there. They then turn toward Bashan. Og, the king, comes out to fight them and he and his people are totally destroyed. The Children of Israel take possession of his land. They then journey and encamp on the plains of Moav on the bank of the Jordan opposite Jericho.
Sunday, June 10, 2007
Parshat Korach (Rabbi Sedley)
All Men Are Equal...
Korach's main complaint against Moshe was that there should not be a single leader for the nation, "For all the congregation are holy." (16; 3). He was against what he saw as a dictatorial theocracy, and instead claimed to be advocating equality for all. This, however, was only a pretext for his true motivation, which was to become the new leader of the nation. This is why he accepted Moshe's challenge that he and all those who joined his rebellion should bring an incense offering, and let G-d choose who the leader should be. Despite his claims of equality, Korach personified the famous line from ‘Animal Farm’ that "all animals are equal, but some are more equal than others".
Not only Korach, but all those who followed him also openly espoused equality, but in reality were aiming for personal political power. This is why the Mishna (Ethics of the Fathers 5; 17) states: "What is an example of an argument that is not for the sake of heaven? The argument of Korach and his congregation." Were his followers supporting Korach, the Mishna should have said the argument of Korach and Moshe. We see from here that there was more fighting between Korach and his followers than between them and Moshe, and this is because they each wanted to be in charge.
Maor VaShemesh explains the Talmud (Nedarim 39b) based on this idea. "When Korach confronted Moshe, the sun and the moon went before G-d and said, 'Master of the Universe, if you do justice for the son of Amram (Moshe) we will continue to shine. But if not we will cease to shine'". Maor VaShemesh asks why the sun and moon were particularly involved in this argument? He bases his answer on the Talmud (Chullin 60b) which relates that originally G-d created the sun and the moon both the same size, as the verse states "G-d made the two great luminaries" (Genesis 1; 16). However the moon complained to G-d that two kings cannot both rule equally. Therefore G-d told the moon to make itself smaller, as the verse continues, "the big light and the small light". We see from here that G-d agreed fundamentally with the moon's claim that there can only be one ruler. Therefore, when Korach tried to claim that everyone was equal, and there was no need for a single ruler, both the sun and moon objected.
The Torah contains a story which deals with the inherent risks of having two equal leaders. Cain and Abel were originally the only two sons of Adam and Eve. The Torah states: "And Cain said to Abel his brother" (ibid. 4; 8). The Midrash (Genesis Rabba 22; 7) explains that Cain's pretext for killing Abel was making a pact with him. Cain was to take the entire earth as his inheritance, and Abel was to have all the chattel. Cain would claim that the ground on which Abel was standing belonged to him, and Abel claimed that Cain's clothes belonged to him. Abel told Cain to remove his clothes, and Cain told Abel to fly in the air. Eventually Cain resolved the argument by killing his brother.
Korach hadn't learnt the lesson that it is not possible for two leaders to divide their kingdom. He continued to uphold the argument of Cain that everyone should have equal rights to govern. Therefore Moshe's challenge to Korach was the same as that of Cain and Abel. Just as they brought offerings to G-d, so too Moshe told Korach and his congregation to each bring an offering, and in that manner let G-d decide who should be the rightful leader. Moshe's prayer was "Do not turn to their gift offering", which is clearly a reminder of the earlier verse "G-d turned to Abel and his offering, but to Cain and to his offering He did not turn".
Rav Yonasan Eibeschitz in his book Tiferes Yonasan takes this idea to the point where he writes that Korach's soul was actually a reincarnation of the soul of Cain, and Moshe was a reincarnation of Abel. At this point in history the record is set straight, that ultimately righteousness, and serving G-d with a pure heart and good intentions, will triumph over might and egotistical power lust.
Korach's main complaint against Moshe was that there should not be a single leader for the nation, "For all the congregation are holy." (16; 3). He was against what he saw as a dictatorial theocracy, and instead claimed to be advocating equality for all. This, however, was only a pretext for his true motivation, which was to become the new leader of the nation. This is why he accepted Moshe's challenge that he and all those who joined his rebellion should bring an incense offering, and let G-d choose who the leader should be. Despite his claims of equality, Korach personified the famous line from ‘Animal Farm’ that "all animals are equal, but some are more equal than others".
Not only Korach, but all those who followed him also openly espoused equality, but in reality were aiming for personal political power. This is why the Mishna (Ethics of the Fathers 5; 17) states: "What is an example of an argument that is not for the sake of heaven? The argument of Korach and his congregation." Were his followers supporting Korach, the Mishna should have said the argument of Korach and Moshe. We see from here that there was more fighting between Korach and his followers than between them and Moshe, and this is because they each wanted to be in charge.
Maor VaShemesh explains the Talmud (Nedarim 39b) based on this idea. "When Korach confronted Moshe, the sun and the moon went before G-d and said, 'Master of the Universe, if you do justice for the son of Amram (Moshe) we will continue to shine. But if not we will cease to shine'". Maor VaShemesh asks why the sun and moon were particularly involved in this argument? He bases his answer on the Talmud (Chullin 60b) which relates that originally G-d created the sun and the moon both the same size, as the verse states "G-d made the two great luminaries" (Genesis 1; 16). However the moon complained to G-d that two kings cannot both rule equally. Therefore G-d told the moon to make itself smaller, as the verse continues, "the big light and the small light". We see from here that G-d agreed fundamentally with the moon's claim that there can only be one ruler. Therefore, when Korach tried to claim that everyone was equal, and there was no need for a single ruler, both the sun and moon objected.
The Torah contains a story which deals with the inherent risks of having two equal leaders. Cain and Abel were originally the only two sons of Adam and Eve. The Torah states: "And Cain said to Abel his brother" (ibid. 4; 8). The Midrash (Genesis Rabba 22; 7) explains that Cain's pretext for killing Abel was making a pact with him. Cain was to take the entire earth as his inheritance, and Abel was to have all the chattel. Cain would claim that the ground on which Abel was standing belonged to him, and Abel claimed that Cain's clothes belonged to him. Abel told Cain to remove his clothes, and Cain told Abel to fly in the air. Eventually Cain resolved the argument by killing his brother.
Korach hadn't learnt the lesson that it is not possible for two leaders to divide their kingdom. He continued to uphold the argument of Cain that everyone should have equal rights to govern. Therefore Moshe's challenge to Korach was the same as that of Cain and Abel. Just as they brought offerings to G-d, so too Moshe told Korach and his congregation to each bring an offering, and in that manner let G-d decide who should be the rightful leader. Moshe's prayer was "Do not turn to their gift offering", which is clearly a reminder of the earlier verse "G-d turned to Abel and his offering, but to Cain and to his offering He did not turn".
Rav Yonasan Eibeschitz in his book Tiferes Yonasan takes this idea to the point where he writes that Korach's soul was actually a reincarnation of the soul of Cain, and Moshe was a reincarnation of Abel. At this point in history the record is set straight, that ultimately righteousness, and serving G-d with a pure heart and good intentions, will triumph over might and egotistical power lust.
Korach Summary
Korach assembles Datan, Aviram and On, along with 250 other men from the tribe of Reuven, and leads a rebellion against Moshe's leadership of the nation (in fact, On did not fight against Moshe, but withdrew from the fight after discussion with his wife). He claims that everyone heard G-d at Mount Sinai, and therefore everyone is equally able to lead the Israelites. Moshe, in consulatation with G-d, tells the rebels to make incense pans and to prepare incense on them, to see who's offering G-d chooses to accept. He privately summons Korach and tries to dissuade him from leading this revolt. He also summons Datan and Aviram, but they refuse to come to speak to him. G-d tells Moshe to separate the people from the tents of Korach, Datan and Aviram. G-d makes the earth open its mouth and swallow Korach, Datan and Aviram, all their families, and all that belonged to them. A flame descends from heaven and consumes the 250 men who were offering the incense.
G-d commands Moshe to tell Elazar (Aaron's son) to gather up the fire-pans. They are hammered out and made into a covering for the altar. This acts as a reminder to everyone else that only Aharon and his descendants the Cohanim may offer incense before G-d.
The entire assembly of Israel gathers the next day and complains that Moshe and Aharon are killing off the nation. Immediately a plague begins killing the people. Moshe tells Aharon to intercede by offering incense, and thus appease G-d's anger. Aharon stands between the living and the dead, offers the incense and stops the plague.
G-d then instructs Moshe to bring a new proof of Aharon's greatness. Each tribe should bring a staff inscribed with the name of the leader of that tribe. The staff of Levi should have Aharon's name on it. All the staffs are placed in the Mishkan overnight. In the morning when Moshe enters, Aharon's staff has blossomed and brought forth buds, ripening into almonds. Moshe brings out the staffs, and each leader takes his staff. The staff of Aharon was kept as a safekeeping and a reminder to prevent any future claims against Aharon.
G-d reiterates the duties of the Cohanim. They shall perform all of the sacrifices in the Temple. Any non-Kohen who performs these tasks shall die at the hands of heaven. G-d awards a portion from every sacrifice to the Cohanim. They shall also receive a tithe of the first fruits and crops. Every firstborn animal shall be given to the Cohanim. Part of it is offered on the altar and the rest of the meat belongs to the Kohen. The Cohanim will not receive a share in the Land of Israel because G-d alone is their portion.
The Levi'im receive a tithe of ten percent from all produce in return for the service that they perform in the Temple. From this tithe the Levi'im must take ten percent and give that to the Cohanim.
G-d commands Moshe to tell Elazar (Aaron's son) to gather up the fire-pans. They are hammered out and made into a covering for the altar. This acts as a reminder to everyone else that only Aharon and his descendants the Cohanim may offer incense before G-d.
The entire assembly of Israel gathers the next day and complains that Moshe and Aharon are killing off the nation. Immediately a plague begins killing the people. Moshe tells Aharon to intercede by offering incense, and thus appease G-d's anger. Aharon stands between the living and the dead, offers the incense and stops the plague.
G-d then instructs Moshe to bring a new proof of Aharon's greatness. Each tribe should bring a staff inscribed with the name of the leader of that tribe. The staff of Levi should have Aharon's name on it. All the staffs are placed in the Mishkan overnight. In the morning when Moshe enters, Aharon's staff has blossomed and brought forth buds, ripening into almonds. Moshe brings out the staffs, and each leader takes his staff. The staff of Aharon was kept as a safekeeping and a reminder to prevent any future claims against Aharon.
G-d reiterates the duties of the Cohanim. They shall perform all of the sacrifices in the Temple. Any non-Kohen who performs these tasks shall die at the hands of heaven. G-d awards a portion from every sacrifice to the Cohanim. They shall also receive a tithe of the first fruits and crops. Every firstborn animal shall be given to the Cohanim. Part of it is offered on the altar and the rest of the meat belongs to the Kohen. The Cohanim will not receive a share in the Land of Israel because G-d alone is their portion.
The Levi'im receive a tithe of ten percent from all produce in return for the service that they perform in the Temple. From this tithe the Levi'im must take ten percent and give that to the Cohanim.
Sunday, June 03, 2007
Tosefet Bracha Shelach Lecha part 2
"Moshe called Hoshea bin Nun - Yehoshua” (13; 16)
Rashi explains here, based on the midrash, that Moshe's intention in changing his name was to add a 'yud' to the 'heh' so that it would spell G-d's name, and as if to say 'G-d should save you from the advice of the spies' (because Moshe saw in a vision that it was posssible that the spies would sin, and he prayed that it shouldn't happen). We have to explain why Moshe prayed for Yehoshua more than for all the other spies, that he should be saved from speaking lashon hara and saying bad things about the land of Israel.
Perhaps we can explain based on the Midrash Rabba in parshat Vayeshev (end of section 86) regarding the nature of people. 'Throw a stick to the ground and it will return to where it came from'. This is an analogy to people who inherit their behaviour patterns from their parents. Like we find in the Midrash Rabba, Parshat Miketz, that when the goblet was found in the sack of Binyamin, and the brothers thought that he had stolen it, they all called him 'thief, the son of a thief'. They thought he was following in the footsteps of his mother who had stolen the idols from her father (Vayetze 31; 32). We also find this as a common saying amongst people, 'the lamb follows the ewe, the actions of the daughter are like the actions of the mother' (Ketubot 63a). Also in Yechezkel (16; 44) we find “the daughter is like the mother”.
We know that Yehoshua was from the tribe of Ephraim ben Yosef. Yosef had the attribute of speaking badly about others, like we find at the beginning of parshat Vayeshev (37; 2) “Yosef brought evil reports (about his brothers) to his father”. Therefore Moshe was concerned that this attribute might be part of Yehoshua's genetic makeup. Since he was so close to him as his student, Moshe prayed for him in particular, like for something which is likely to cause damage [which explains why he didn't also pray for Gadi ben Sussi from the tribe of Menashe, who was also descended from Yosef.]
We gave a similar explanation to something which we find many times in the Talmud. When Rav Yosef was amazed about something he would say 'Master of Avraham' (for example look in Shabbat 22a, and the other places listed there). We don't find anyone else who used this expression, nor is it explained why Rav Yosef chose this phrase to express his surprise or amazement, or why it was unique to him.
Perhaps we can explain based on what the Ran brings in Kiddushin (chapter one on the Talmud 31a) in the name of an aggada. That Rav Yosef was careful not to look outside of his immediate four amot. For this purpose he damaged his eyes [which eventually led to him becoming blind]. This trait of never looking outside the four amot was also a trait of Avraham. Like Rashi explains in parshat Lech Lecha on the verse “Now I know that you are beautiful” [that until that moment Avraham had not noticed how beautiful Sarah, his wife, was]. Also in the Midrash Rabba on Vayera (parshat 53) they said that he fulfilled the verse “close his eyes from seeing evil” (Yishiya 33; 15). Because of this trait of not looking at things away from himself, he didn't notice the actions of Yishmael. Therefore Rav Yosef had the same trait as Avraham, and therefore used this expression of surprise 'Master of Avraham'.
We also explained similarly the Talmud in Chagiga 14b, which tells of Rabbi Elazar ben Erech who expounded upon kabbalistic secrets of the nature of G-d. After he finished, Rabban Yochanan ben Zakkai stood up and kissed him on his head, and said, 'Blessed is G-d who gave such a son to Avraham our father'. He meant this same idea, because we know from midrashim that Avraham explored these kinds of ideas, and as explained by Rambam at the beginning of his laws of idolatry. Therefore he connected Elazar ben Erech to Avraham because he followed in his footsteps.
Rashi explains here, based on the midrash, that Moshe's intention in changing his name was to add a 'yud' to the 'heh' so that it would spell G-d's name, and as if to say 'G-d should save you from the advice of the spies' (because Moshe saw in a vision that it was posssible that the spies would sin, and he prayed that it shouldn't happen). We have to explain why Moshe prayed for Yehoshua more than for all the other spies, that he should be saved from speaking lashon hara and saying bad things about the land of Israel.
Perhaps we can explain based on the Midrash Rabba in parshat Vayeshev (end of section 86) regarding the nature of people. 'Throw a stick to the ground and it will return to where it came from'. This is an analogy to people who inherit their behaviour patterns from their parents. Like we find in the Midrash Rabba, Parshat Miketz, that when the goblet was found in the sack of Binyamin, and the brothers thought that he had stolen it, they all called him 'thief, the son of a thief'. They thought he was following in the footsteps of his mother who had stolen the idols from her father (Vayetze 31; 32). We also find this as a common saying amongst people, 'the lamb follows the ewe, the actions of the daughter are like the actions of the mother' (Ketubot 63a). Also in Yechezkel (16; 44) we find “the daughter is like the mother”.
We know that Yehoshua was from the tribe of Ephraim ben Yosef. Yosef had the attribute of speaking badly about others, like we find at the beginning of parshat Vayeshev (37; 2) “Yosef brought evil reports (about his brothers) to his father”. Therefore Moshe was concerned that this attribute might be part of Yehoshua's genetic makeup. Since he was so close to him as his student, Moshe prayed for him in particular, like for something which is likely to cause damage [which explains why he didn't also pray for Gadi ben Sussi from the tribe of Menashe, who was also descended from Yosef.]
We gave a similar explanation to something which we find many times in the Talmud. When Rav Yosef was amazed about something he would say 'Master of Avraham' (for example look in Shabbat 22a, and the other places listed there). We don't find anyone else who used this expression, nor is it explained why Rav Yosef chose this phrase to express his surprise or amazement, or why it was unique to him.
Perhaps we can explain based on what the Ran brings in Kiddushin (chapter one on the Talmud 31a) in the name of an aggada. That Rav Yosef was careful not to look outside of his immediate four amot. For this purpose he damaged his eyes [which eventually led to him becoming blind]. This trait of never looking outside the four amot was also a trait of Avraham. Like Rashi explains in parshat Lech Lecha on the verse “Now I know that you are beautiful” [that until that moment Avraham had not noticed how beautiful Sarah, his wife, was]. Also in the Midrash Rabba on Vayera (parshat 53) they said that he fulfilled the verse “close his eyes from seeing evil” (Yishiya 33; 15). Because of this trait of not looking at things away from himself, he didn't notice the actions of Yishmael. Therefore Rav Yosef had the same trait as Avraham, and therefore used this expression of surprise 'Master of Avraham'.
We also explained similarly the Talmud in Chagiga 14b, which tells of Rabbi Elazar ben Erech who expounded upon kabbalistic secrets of the nature of G-d. After he finished, Rabban Yochanan ben Zakkai stood up and kissed him on his head, and said, 'Blessed is G-d who gave such a son to Avraham our father'. He meant this same idea, because we know from midrashim that Avraham explored these kinds of ideas, and as explained by Rambam at the beginning of his laws of idolatry. Therefore he connected Elazar ben Erech to Avraham because he followed in his footsteps.
Tosefet Bracha Shelach Lecha part 1
"Send for yourself men” (13; 2)
Rashi points out the reason that the story of the spies follows immediately after the story of Miriam (at the end of Beha'alotecha), since they both speak about lashon hara.
It is not clear to me why Rashi has to point this out. There are many sections of the Torah that we never ask about the reason for their juxtaposition, so why does Rashi need to say anything here?
Perhaps we can say that this juxtaposition requires particular explanation, based on the Talmud in Shabbat (116a) that it is not correct to put two bad topics next to each other. Here we have the tragedy of the spies immediately after the tragedy of Miriam, and this requires explanation. Therefore Rashi explains that they both deal with the same topic of lashon hara.
"Moshe called Hoshea bin Nun - Yehoshua” (13; 16)
We must point out that every time in the Torah and Nach that the word 'ben' appears it has three dots (segol) under the 'bet'. However, every time it says Yehoshua's name there is only one dot (chirik) so that it is read as 'bin'. This is strange. There must be some special reason for this unusual vocalisation.
There is only one other time that the word 'bin' is used, and that is in Mishlei (30; 1) “These are the words of Agur, son of (bin) Yakeh...” when the 'bet' also has a chirik. [There is also another time in Parshat Ki Tetzei, Devarim 15; 2, but there it doesn't mean 'son', so perhaps that is why the author doesn't mention it.] The Sages have discussed this in the midrash, and explained it aggadically (metaphorically) in Shemot Rabba Parshat Va'era section 6. However the explanation there has no relevance to the verse here. The Sages appear to say nothing at all about our case. Nor have any of the commentaries discussed it, and this is extremely strange.
Perhaps we can explain based on the Talmud (Sanhedrin 107a) and midrashim that say that the 'yud' that was taken from Sarai (after he name was changed to Sarah) complained about being removed from the Torah. It was only consoled when Moshe took it and added it to Hoshea's name to make Yehoshua (by adding a 'yud'). In this way the 'yud' that was removed from Sarai was replaced into the Torah.
This Talmud still leaves a difficulty, because even though Moshe found the 'yud' to add to Hoshea's name, where did he find the vowel to go under it? The 'yud' from Sarai had no vowel under it, whereas the 'yud' of Yehoshua has a 'sheva', which is two dots. We know that the number of dots in the Torah is precise and exact, so how could Moshe add two dots to the 'yud'? Therefore he had to remove the two dots from the 'bet' of 'ben' and replaced the 'segol' with a 'chirik'. This left two dots extra which were used for the 'yud'.
Even though this explanation is subtle and unusual, nevertheless, because of the uniqueness of the vocalisation of this word you should accept it.
[This doesn't explain why he was called Hoshea 'bin' Nun before Moshe added the 'yud' (verse 8) – perhaps the 'segol' was already removed in advance of the name change?]
Rashi points out the reason that the story of the spies follows immediately after the story of Miriam (at the end of Beha'alotecha), since they both speak about lashon hara.
It is not clear to me why Rashi has to point this out. There are many sections of the Torah that we never ask about the reason for their juxtaposition, so why does Rashi need to say anything here?
Perhaps we can say that this juxtaposition requires particular explanation, based on the Talmud in Shabbat (116a) that it is not correct to put two bad topics next to each other. Here we have the tragedy of the spies immediately after the tragedy of Miriam, and this requires explanation. Therefore Rashi explains that they both deal with the same topic of lashon hara.
"Moshe called Hoshea bin Nun - Yehoshua” (13; 16)
We must point out that every time in the Torah and Nach that the word 'ben' appears it has three dots (segol) under the 'bet'. However, every time it says Yehoshua's name there is only one dot (chirik) so that it is read as 'bin'. This is strange. There must be some special reason for this unusual vocalisation.
There is only one other time that the word 'bin' is used, and that is in Mishlei (30; 1) “These are the words of Agur, son of (bin) Yakeh...” when the 'bet' also has a chirik. [There is also another time in Parshat Ki Tetzei, Devarim 15; 2, but there it doesn't mean 'son', so perhaps that is why the author doesn't mention it.] The Sages have discussed this in the midrash, and explained it aggadically (metaphorically) in Shemot Rabba Parshat Va'era section 6. However the explanation there has no relevance to the verse here. The Sages appear to say nothing at all about our case. Nor have any of the commentaries discussed it, and this is extremely strange.
Perhaps we can explain based on the Talmud (Sanhedrin 107a) and midrashim that say that the 'yud' that was taken from Sarai (after he name was changed to Sarah) complained about being removed from the Torah. It was only consoled when Moshe took it and added it to Hoshea's name to make Yehoshua (by adding a 'yud'). In this way the 'yud' that was removed from Sarai was replaced into the Torah.
This Talmud still leaves a difficulty, because even though Moshe found the 'yud' to add to Hoshea's name, where did he find the vowel to go under it? The 'yud' from Sarai had no vowel under it, whereas the 'yud' of Yehoshua has a 'sheva', which is two dots. We know that the number of dots in the Torah is precise and exact, so how could Moshe add two dots to the 'yud'? Therefore he had to remove the two dots from the 'bet' of 'ben' and replaced the 'segol' with a 'chirik'. This left two dots extra which were used for the 'yud'.
Even though this explanation is subtle and unusual, nevertheless, because of the uniqueness of the vocalisation of this word you should accept it.
[This doesn't explain why he was called Hoshea 'bin' Nun before Moshe added the 'yud' (verse 8) – perhaps the 'segol' was already removed in advance of the name change?]
Parshat Shelach Lecha
Looking for the Divine in the natural
The Torah reading ends with the commandment to place tzitzit on the corners of our garments. The Talmud (Menachot 43b) explains its significance: Rabbi Meir used to say, "Why was the colour techeilet (a green/blue dye derived from a sea snail) chosen [by G-d] to be the colour on the tzitzit? Because techeilet resembles the sea, and the sea is the same colour as the sky. The sky is similar in colour to G-d's Throne of Glory, as the verse says 'And beneath His feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity ...". The Talmud also points out that the Mitzvah of tzitzit is equivalent to all the other Mitzvot: "You shall see them, and remember all the Mitzvot, and you shall perform them..." (Numbers 15; 39). Seeing brings to remembering, and remembering brings a person to action. (Menachot ibid.). Furthermore, Rashi explains that tzitzit correspond to all 613 commandments. The numerical value (Gematria) of the word tzitzit is 600, and there are eight strings and five knots, making a total of 613.
All of these statements lead to the question that if we need a reminder of the commandments why did G-d not give us a simpler, more direct reminder. Wouldn't placing a bumper sticker on our cars saying "I love G-d", or "Remember the 613" have been more effective? And why did Rabbi Meir lead us through a list of blue reminders, rather than simply saying that techeilet is the same colour as the sapphire which is under the Throne of Glory?
These questions can perhaps be answered by looking back to the opening of the Portion. When the ten spies returned with their evil report about the Land of Israel one of their claims was "It is a land which devours its inhabitants" (13; 32). Rashi (based on the Talmud Sotah 35a) explains that wherever they went throughout the land they saw funerals taking place. They thought that the Land of Israel caused premature death, and were therefore frightened to enter into it. What they failed to realise was that G-d purposely caused many Canaanite people to die while they were touring the land, in order to divert the inhabitants' attention from the unwelcome Jewish visitors. Rather than seeing the hand of G-d in what they witnessed, they saw only the negative side of Israel. Yehoshua tried to counter the claims of the spies in front of the nation, "If G-d desires it He will bring us into this Land and give it to us ..." (14; 8).
The generation of the desert had a far greater level of trust in G-d than we can fathom. Every night they would go to sleep without any provisions for the morning. They were miles away from the nearest source of water or food, and were totally dependent upon G-d providing Manna the next morning. Yet their mistake was that they thought that G-d could only relate to them in a miraculous way. When the spies entered the Land of Israel they didn't realise that G-d was also present in natural events. So when they saw the funerals taking place they misunderstood what was really happening. It didn't occur to them that G-d could be causing this for their benefit.
Tzitzit is a partial correction of the sin of the spies. Thus the Torah says, "Do not explore after your heart and after your eyes..." (15; 39). Tzitzit comes to teach us to see G-d not only in the miraculous, but also in the natural events that occur. This is why Rabbi Meir goes to such lengths to describe the different steps of remembering the Throne of Glory. If we see the techeilet we remember that G-d is also present in all natural phenomena, and in this way we come to recognise G-d. That is why it is precisely through the complicated mathematical formula that we learn the message of the tzitzit, not through slogans or empty phrases. We wear a constant reminder that G-d is present everywhere and in everything.
The Torah reading ends with the commandment to place tzitzit on the corners of our garments. The Talmud (Menachot 43b) explains its significance: Rabbi Meir used to say, "Why was the colour techeilet (a green/blue dye derived from a sea snail) chosen [by G-d] to be the colour on the tzitzit? Because techeilet resembles the sea, and the sea is the same colour as the sky. The sky is similar in colour to G-d's Throne of Glory, as the verse says 'And beneath His feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity ...". The Talmud also points out that the Mitzvah of tzitzit is equivalent to all the other Mitzvot: "You shall see them, and remember all the Mitzvot, and you shall perform them..." (Numbers 15; 39). Seeing brings to remembering, and remembering brings a person to action. (Menachot ibid.). Furthermore, Rashi explains that tzitzit correspond to all 613 commandments. The numerical value (Gematria) of the word tzitzit is 600, and there are eight strings and five knots, making a total of 613.
All of these statements lead to the question that if we need a reminder of the commandments why did G-d not give us a simpler, more direct reminder. Wouldn't placing a bumper sticker on our cars saying "I love G-d", or "Remember the 613" have been more effective? And why did Rabbi Meir lead us through a list of blue reminders, rather than simply saying that techeilet is the same colour as the sapphire which is under the Throne of Glory?
These questions can perhaps be answered by looking back to the opening of the Portion. When the ten spies returned with their evil report about the Land of Israel one of their claims was "It is a land which devours its inhabitants" (13; 32). Rashi (based on the Talmud Sotah 35a) explains that wherever they went throughout the land they saw funerals taking place. They thought that the Land of Israel caused premature death, and were therefore frightened to enter into it. What they failed to realise was that G-d purposely caused many Canaanite people to die while they were touring the land, in order to divert the inhabitants' attention from the unwelcome Jewish visitors. Rather than seeing the hand of G-d in what they witnessed, they saw only the negative side of Israel. Yehoshua tried to counter the claims of the spies in front of the nation, "If G-d desires it He will bring us into this Land and give it to us ..." (14; 8).
The generation of the desert had a far greater level of trust in G-d than we can fathom. Every night they would go to sleep without any provisions for the morning. They were miles away from the nearest source of water or food, and were totally dependent upon G-d providing Manna the next morning. Yet their mistake was that they thought that G-d could only relate to them in a miraculous way. When the spies entered the Land of Israel they didn't realise that G-d was also present in natural events. So when they saw the funerals taking place they misunderstood what was really happening. It didn't occur to them that G-d could be causing this for their benefit.
Tzitzit is a partial correction of the sin of the spies. Thus the Torah says, "Do not explore after your heart and after your eyes..." (15; 39). Tzitzit comes to teach us to see G-d not only in the miraculous, but also in the natural events that occur. This is why Rabbi Meir goes to such lengths to describe the different steps of remembering the Throne of Glory. If we see the techeilet we remember that G-d is also present in all natural phenomena, and in this way we come to recognise G-d. That is why it is precisely through the complicated mathematical formula that we learn the message of the tzitzit, not through slogans or empty phrases. We wear a constant reminder that G-d is present everywhere and in everything.
Shelach Lecha summary
G-d gives Moshe permission to send spies to scout the land of Canaan. Moshe sends the twelve most distinguished men, one from each tribe. One of the spies is Hoshea bin Nun, whom Moshe renames Yehoshua. The spy from the tribe of Yehuda is Calev. The spies are instructed to investigate the land, and bring back a report of the strength of its inhabitants and its fertility. When the spies return, ten of them report that the Jews will not be able to conquer the land because its inhabitants are too strong for them. Despite Calev's protestations that they should obey G-d's command to enter the land, national hysteria ensues. The Children of Israel weep throughout the entire night, they question why G-d brought them out of Egypt, and contemplate returning to captivity there. The nation is about to stone Moshe and Aharon, along with Yehoshua and Calev, when G-d's presence appears in the Ohel Mo'ed. G-d tells Moshe that He wants to destroy the entire nation, and begin anew with Moshe's descendants. Moshe pleads on behalf of the Children of Israel, and G-d agrees to forgive the nation. However, all of the generation who left Egypt will not enter the Land of Israel. Only after they have died will G-d bring their children into Israel. Meanwhile they must spend forty years wandering in the desert. The ten spies who came back with the bad report perish immediately in a plague.
When Moshe tells this decree to the nation they begin to mourn again. They rise early the next morning and attempt to enter the Land of Israel by force, in defiance of G-d's decree, but are severely defeated by the Amalekites and the Canaanites.
G-d instructs Moshe about the libations that must accompany the animal sacrifices. He also instructs the Jews to set aside Challa, a portion from every dough to be given to the Cohanim. G-d instructs the nation about sacrifices they must bring if the entire nation unintentionally worships idols, or if an individual unintentionally commits idolatry. Someone who purposely worships idols will receive the punishment of karet (spiritual excision).
The Jews find a man gathering wood, defiantly breaking Shabbat. They bring him to Moshe, who asks G-d what his punishment should be. G-d explains that he must be put to death by stoning, which the Children of Israel then do.
G-d instructs Moshe to tell the nation to make tzitzit (tassels) on the four corners of all garments. One of the strings should be dyed with techeilet (blue dye derived from a variety of sea snail). The tzitzit will be an eternal reminder of all the commandments.
When Moshe tells this decree to the nation they begin to mourn again. They rise early the next morning and attempt to enter the Land of Israel by force, in defiance of G-d's decree, but are severely defeated by the Amalekites and the Canaanites.
G-d instructs Moshe about the libations that must accompany the animal sacrifices. He also instructs the Jews to set aside Challa, a portion from every dough to be given to the Cohanim. G-d instructs the nation about sacrifices they must bring if the entire nation unintentionally worships idols, or if an individual unintentionally commits idolatry. Someone who purposely worships idols will receive the punishment of karet (spiritual excision).
The Jews find a man gathering wood, defiantly breaking Shabbat. They bring him to Moshe, who asks G-d what his punishment should be. G-d explains that he must be put to death by stoning, which the Children of Israel then do.
G-d instructs Moshe to tell the nation to make tzitzit (tassels) on the four corners of all garments. One of the strings should be dyed with techeilet (blue dye derived from a variety of sea snail). The tzitzit will be an eternal reminder of all the commandments.
Wednesday, May 30, 2007
Parshat Beha'alotecha
Shining brightly
The portion opens with the commandment for Aharon to light the menorah daily. Rashi (on Numbers 7; 1) explains the juxtaposition between this and the offerings of the twelve princes of the tribes: "When Aharon saw the dedication offerings of the princes he grew despondent, that neither he nor his tribe was involved in the dedication ceremony. G-d said to him, 'By your life, your [offering] is greater than theirs, because you will light and prepare the candles [of the menorah]'." Ramban asks why the menorah should console Aharon more than any of the other tasks which he performed, such as offering the sacrifices, or burning the incense. He answers that the Midrash is referring primarily to the future dedication - the story of Chanukah. At that time the Hasmoneans, who were Cohanim, descendants of Aharon, rededicated the Temple, and through the miraculous kindling of the menorah this event is remembered for all future generations. Because of Aharon's great desire to take part in the dedication offerings of the Mishkan, his great grandchildren merited to be the agents through which the miracle of Chanukah took place.
Later in the portion (chapter 9) we find another group of people who gained merit because of their desire to be involved in the performance of a Mitzvah. When the nation was commanded to celebrate Passover in the desert, a group of people came to Moshe and complained that they were in a state of tumah (ritual impurity), and thus unable to bring the Pesach sacrifice. They didn't want to be denied the opportunity to perform this mitzvah. Therefore G-d gave Moshe the laws of Pesach Sheni. Someone who is unable to bring the Passover sacrifice at the proper time is given a second chance to fulfil the Mitzvah one month later. Rashi (9; 7) says that this section should have been given directly to Moshe, however through their desire to be involved, these people merited to be the catalysts for this commandment.
G-d commanded Moshe about the order of travel of the tribes. Moshe invites his father-in-law, Yitro to accompany them into the Land of Israel. In the Torah Yitro has seven different names (see Rashi to Exodus 18; 1). In this portion Moshe calls him particularly by the name 'Chovev', which Rashi explains as meaning 'love', signifying his deep love for the Torah, beyond that which is normally expected.
These three sections of this Parsha show the reward of going beyond the letter of the law in a desire to draw closer to G-d. We also find times when people are criticised for not going beyond the letter of the law. Chapter 10 contains two 'upside-down' letter 'nun's (verses 35-36). The Talmud (Shabbat 115b) explains that these verses really belong elsewhere (Numbers chapter 2). Rashi says that the reason that they were placed here is to separate between two consecutive narratives of sin. The following verse states, "The people took to seeking complaints...". However the sin preceding these 'nun's is not explicit in the text. Siftei Chachamim explains that it was the eagerness with which the people left Mount Sinai. Verse 33 says that the people journeyed from the Mountain of G-d. Certainly they should have been happy that they were traveling towards Israel, which they thought that they would be entering within a few days. However they should also have shown some remorse that they were leaving the site where they had received the Torah; perhaps they were afraid that G-d would give them more commandments if they remained there. This shows a great lack of eagerness to perform the Mitzvot.
The portion ends with Miriam speaking against Moshe. Rashi explains that she learnt that Moshe had separated from having marital relations with his wife, in order that he should always be in a state of readiness for G-d to speak to him. Miriam's complaint was that both she and Aharon were also prophets, yet felt no need to separate from their spouses. G-d punished Miriam with tzara'as for speaking against her brother, and explained to her and Aharon that Moshe's level of prophecy was quantitatively different than that of any other prophet before or since. Moshe's desire for intimacy with G-d, even at his own personal loss of intimacy with his wife, was rewarded by having the closest relationship with G-d that is possible for a human being to attain. Conversely, Miriam, who criticised Moshe for his devotion and stringency, was punished severely. Again, this is in contrast to the opening of the portion where Aharon strives for a closer relationship with G-d.
Perhaps this idea of striving for closeness is hinted at in the title of this portion. Beha'alotecha means 'when you cause the lights to become kindled'. The Talmud (Shabbat 21a, quoted in Rashi) derives from here that the light must be kindled so that the flame rises by itself. This tells us that the flame must be made stronger than necessary, so that it shines brightly while being kindled. The menorah is a symbol for G-d's presence in this world, and the flames striving upwards seem to be a metaphor for our relationship with Him. We must not be content to remain 'alight' with the flame of Judaism, but must constantly strive to draw so close to G-d that we radiate His presence to all we come in contact with.
The portion opens with the commandment for Aharon to light the menorah daily. Rashi (on Numbers 7; 1) explains the juxtaposition between this and the offerings of the twelve princes of the tribes: "When Aharon saw the dedication offerings of the princes he grew despondent, that neither he nor his tribe was involved in the dedication ceremony. G-d said to him, 'By your life, your [offering] is greater than theirs, because you will light and prepare the candles [of the menorah]'." Ramban asks why the menorah should console Aharon more than any of the other tasks which he performed, such as offering the sacrifices, or burning the incense. He answers that the Midrash is referring primarily to the future dedication - the story of Chanukah. At that time the Hasmoneans, who were Cohanim, descendants of Aharon, rededicated the Temple, and through the miraculous kindling of the menorah this event is remembered for all future generations. Because of Aharon's great desire to take part in the dedication offerings of the Mishkan, his great grandchildren merited to be the agents through which the miracle of Chanukah took place.
Later in the portion (chapter 9) we find another group of people who gained merit because of their desire to be involved in the performance of a Mitzvah. When the nation was commanded to celebrate Passover in the desert, a group of people came to Moshe and complained that they were in a state of tumah (ritual impurity), and thus unable to bring the Pesach sacrifice. They didn't want to be denied the opportunity to perform this mitzvah. Therefore G-d gave Moshe the laws of Pesach Sheni. Someone who is unable to bring the Passover sacrifice at the proper time is given a second chance to fulfil the Mitzvah one month later. Rashi (9; 7) says that this section should have been given directly to Moshe, however through their desire to be involved, these people merited to be the catalysts for this commandment.
G-d commanded Moshe about the order of travel of the tribes. Moshe invites his father-in-law, Yitro to accompany them into the Land of Israel. In the Torah Yitro has seven different names (see Rashi to Exodus 18; 1). In this portion Moshe calls him particularly by the name 'Chovev', which Rashi explains as meaning 'love', signifying his deep love for the Torah, beyond that which is normally expected.
These three sections of this Parsha show the reward of going beyond the letter of the law in a desire to draw closer to G-d. We also find times when people are criticised for not going beyond the letter of the law. Chapter 10 contains two 'upside-down' letter 'nun's (verses 35-36). The Talmud (Shabbat 115b) explains that these verses really belong elsewhere (Numbers chapter 2). Rashi says that the reason that they were placed here is to separate between two consecutive narratives of sin. The following verse states, "The people took to seeking complaints...". However the sin preceding these 'nun's is not explicit in the text. Siftei Chachamim explains that it was the eagerness with which the people left Mount Sinai. Verse 33 says that the people journeyed from the Mountain of G-d. Certainly they should have been happy that they were traveling towards Israel, which they thought that they would be entering within a few days. However they should also have shown some remorse that they were leaving the site where they had received the Torah; perhaps they were afraid that G-d would give them more commandments if they remained there. This shows a great lack of eagerness to perform the Mitzvot.
The portion ends with Miriam speaking against Moshe. Rashi explains that she learnt that Moshe had separated from having marital relations with his wife, in order that he should always be in a state of readiness for G-d to speak to him. Miriam's complaint was that both she and Aharon were also prophets, yet felt no need to separate from their spouses. G-d punished Miriam with tzara'as for speaking against her brother, and explained to her and Aharon that Moshe's level of prophecy was quantitatively different than that of any other prophet before or since. Moshe's desire for intimacy with G-d, even at his own personal loss of intimacy with his wife, was rewarded by having the closest relationship with G-d that is possible for a human being to attain. Conversely, Miriam, who criticised Moshe for his devotion and stringency, was punished severely. Again, this is in contrast to the opening of the portion where Aharon strives for a closer relationship with G-d.
Perhaps this idea of striving for closeness is hinted at in the title of this portion. Beha'alotecha means 'when you cause the lights to become kindled'. The Talmud (Shabbat 21a, quoted in Rashi) derives from here that the light must be kindled so that the flame rises by itself. This tells us that the flame must be made stronger than necessary, so that it shines brightly while being kindled. The menorah is a symbol for G-d's presence in this world, and the flames striving upwards seem to be a metaphor for our relationship with Him. We must not be content to remain 'alight' with the flame of Judaism, but must constantly strive to draw so close to G-d that we radiate His presence to all we come in contact with.
Beha'alotecha summary
G-d tells Moshe to instruct Aharon how to kindle the Menorah in the Mishkan. The Levites are inaugurated into their task of serving in the Temple. Firstly each of them must shave his entire body, then he must immerse himself in a Mikva. They bring a sacrifice together, and the Israelites ordain the Levites to serve. Finally Aharon takes each individual Levi and waves him to designate him as sanctified to G-d. The Levites should serve in the Temple from the age of 25 until 50.
Those people who were unable to bring the Pesach sacrifice because they were Tamei (ritually impure) come to Moshe to complain that they have missed out. Moshe asks G-d what they should do and G-d commands the Jews about Pesach Sheni (Second Passover); those who were Tamei or too far away to bring the Pesach sacrifice on the 14th of Nissan are to bring it one month later, on the 14th of Iyar instead.
The Torah describes the moving of the camp. From the time the Mishkan was erected a cloud hovered above it, signifying G-d's presence. When the cloud rose it indicated that they should move on. G-d instructs Moshe to make two silver trumpets These will be sounded to assemble the people, and to indicate that they should break camp. In the future the Cohanim will be the ones to sound these trumpets. On the 20th of Iyar, in the second year after the Exodus, G-d tells the Israelites to leave Mount Sinai and journey to the Paran desert.
Moshe invites his father-in-law Chovev (Yitro) to accompany the Jews on their journey to the Land of Israel. Even though Moshe pleads with him to stay with them, Yitro decides to return to Midian. The people begin to complain. G-d displays His anger by sending a fire to consume the edge of the camp. The people cry out to Moshe, and when he prays the fire dies down. He names that place "Taveira" ("Burning").
The mixed multitude that accompanied the Israelites incite them to complain again about the Manna which they are eating. They ask for meat instead. G-d is angry and so is Moshe. Moshe complains that the Jews are too much of a burden for him to bear alone. G-d tells Moshe to assemble seventy elders and gather with them in the Ohel Mo'ed (Communion Tent). G-d will then give them prophecy, and thus enable them to assume partial responsibility for the nation. G-d also tells Moshe to warn the people that they will receive meat from G-d for a full month, until it makes them sick. Moshe questions how G-d will be able to provide so much meat and is rebuked for placing limits on G-d's powers. While Moshe assembles the seventy elders, two other people in the camp, Eldad and Medad, also begin prophesying. They say that Moshe will die in the desert and that Joshua will bring the Jews into Israel. G-d then causes a wind to blow which sweeps up quail from the sea and drops them over the Israelites camp. The people all gather quail for two days. The meat is still between their teeth when G-d sends a plague to strike them down. Moshe names the place "Kivrot HaTa'avah" ("Graves of Craving"). From there they travel to Chatzerot.
Miriam complains to Aharon on behalf of Moshe's wife. The Torah attests that Moshe was the most humble of any man on the face of the earth. G-d suddenly calls Moshe, Aharon and Miriam into the Ohel Mo'ed. G-d explains to Miriam and Aharon that the type of prophecy which Moshe receives is qualitatively different than any other prophecy. He rebukes Miriam for speaking against her brother and strikes her with tzara'as (a leprous disease). Aharon entreats Moshe who prays for Miriam to be healed. G-d instructs Moshe to leave Miriam quarantined outside the camp for seven days and then she will be able to return home. The whole camp waits for Miriam to return home before traveling onwards
Those people who were unable to bring the Pesach sacrifice because they were Tamei (ritually impure) come to Moshe to complain that they have missed out. Moshe asks G-d what they should do and G-d commands the Jews about Pesach Sheni (Second Passover); those who were Tamei or too far away to bring the Pesach sacrifice on the 14th of Nissan are to bring it one month later, on the 14th of Iyar instead.
The Torah describes the moving of the camp. From the time the Mishkan was erected a cloud hovered above it, signifying G-d's presence. When the cloud rose it indicated that they should move on. G-d instructs Moshe to make two silver trumpets These will be sounded to assemble the people, and to indicate that they should break camp. In the future the Cohanim will be the ones to sound these trumpets. On the 20th of Iyar, in the second year after the Exodus, G-d tells the Israelites to leave Mount Sinai and journey to the Paran desert.
Moshe invites his father-in-law Chovev (Yitro) to accompany the Jews on their journey to the Land of Israel. Even though Moshe pleads with him to stay with them, Yitro decides to return to Midian. The people begin to complain. G-d displays His anger by sending a fire to consume the edge of the camp. The people cry out to Moshe, and when he prays the fire dies down. He names that place "Taveira" ("Burning").
The mixed multitude that accompanied the Israelites incite them to complain again about the Manna which they are eating. They ask for meat instead. G-d is angry and so is Moshe. Moshe complains that the Jews are too much of a burden for him to bear alone. G-d tells Moshe to assemble seventy elders and gather with them in the Ohel Mo'ed (Communion Tent). G-d will then give them prophecy, and thus enable them to assume partial responsibility for the nation. G-d also tells Moshe to warn the people that they will receive meat from G-d for a full month, until it makes them sick. Moshe questions how G-d will be able to provide so much meat and is rebuked for placing limits on G-d's powers. While Moshe assembles the seventy elders, two other people in the camp, Eldad and Medad, also begin prophesying. They say that Moshe will die in the desert and that Joshua will bring the Jews into Israel. G-d then causes a wind to blow which sweeps up quail from the sea and drops them over the Israelites camp. The people all gather quail for two days. The meat is still between their teeth when G-d sends a plague to strike them down. Moshe names the place "Kivrot HaTa'avah" ("Graves of Craving"). From there they travel to Chatzerot.
Miriam complains to Aharon on behalf of Moshe's wife. The Torah attests that Moshe was the most humble of any man on the face of the earth. G-d suddenly calls Moshe, Aharon and Miriam into the Ohel Mo'ed. G-d explains to Miriam and Aharon that the type of prophecy which Moshe receives is qualitatively different than any other prophecy. He rebukes Miriam for speaking against her brother and strikes her with tzara'as (a leprous disease). Aharon entreats Moshe who prays for Miriam to be healed. G-d instructs Moshe to leave Miriam quarantined outside the camp for seven days and then she will be able to return home. The whole camp waits for Miriam to return home before traveling onwards
Saturday, May 19, 2007
Parshat Nasso
Take a census of the sons of Gershon, as well, ..." (verse 22). Many commentators have asked about the seeming redundancy of the words "as well". Rav Moshe Feinstein explains that family of Gershon were charged with carrying the curtains and covers of the Mishkan, the external protective items. This is in contrast to their younger brothers, the family of Kehat, who were responsible for the actual utensils of the Mishkan. The Torah adds in the words "as well" to teach us that though their tasks are different from each other, and one seems more prestigious, both families and their respective functions are equally important.
The portion ends with the sacrifices of the twelve princes in the dedication service for the Mishkan. The Torah, which is normally so concise with words, repeats the details of the sacrifices for each tribe, though they are identical. Rabbeinu Bachaya (7; 84) explains that though each offering appears to us to be the same as the others, each of the leaders had totally different intentions in their gift. For example Yehuda, who was the tribe of kings, brought a silver plate, which symbolises the entire world over which Kings David and Solomon would rule. The tribe of Yissachar brought an identical plate, but to symbolise Torah, which was their domain, and which is likened to bread (Proverbs 9; 5). Zevulun, a tribe known for their seafaring trade, brought an identical plate to show their sphere of influence. And similarly for all the other tribes. We see from here that though each tribe had different abilities and skills, and though they were given individual tasks within the nation, they all brought the same sacrifice because they are all equally important.
One other main section of this portion is the laws of a Nazir. A person may decide, for various reasons, to take on a higher level of holiness in their lives. In order to do this the Torah forbids a Nazir from drinking wine, cutting his or her hair, and coming into contact with a corpse. The spiritual elevation of becoming a Nazir is incompatible with these activities. However, at the end of the duration of Nazirut (usually thirty days), the Nazir must bring a sin offering to the Temple. On the one hand, the Midrash Bamidbar Rabba 10; 28) says: "Since this person forbids himself from drinking wine and causes anguish to himself in order to keep away from sin [it is as if] G-d says, 'He is considered before me as a Cohen Gadol'". Contrasting this the Talmud (Nedarim 10a) says: "This person has only forbidden himself from wine [etc.] and is called a sinner (because he must bring a sin offering at the end of his time as a Nazir)". Though the Nazir strives for holiness, and in one aspect reaches the level of the high priest, because one's own personal task, which was to partake of the good things that G-d has put in the world, has not been fulfilled, that person is considered a sinner.
Following the laws of the Nazir, G-d commands Moshe to instruct the Cohanim with the text of the Priestly Blessing (verses 22-27). The Cohanim are to act as the conduits for G-d's blessing, both in the Temple and in the Synagogue. The ending of the blessings is 'Shalom', 'Peace', as the Sifra says, without peace any other blessings are worthless. The blessings are in the singular, showing that the path to peace is for each individual to play their role in the nation, and in so doing to bring out their own personal strengths. The ideal is not for everybody to be identical, but for everyone to fulfil their own unique potential within the nation.
The prerequisite for a person to be able to fulfil their role as part of the Jewish people is to recognise their importance as an individual. Without self-esteem a person will lack the strength and ability to play their part. This is the literal meaning of the name of the Parsha, Naso. In context it means to take a census, but it can also be translated as "elevate the head". Through defining the task of each person within the nation, a result of the census, each person gains self esteem and importance. Though their task may not be as prestigious as that of another, each individual plays an equally vital role in the well-being of the nation.
The portion ends with the sacrifices of the twelve princes in the dedication service for the Mishkan. The Torah, which is normally so concise with words, repeats the details of the sacrifices for each tribe, though they are identical. Rabbeinu Bachaya (7; 84) explains that though each offering appears to us to be the same as the others, each of the leaders had totally different intentions in their gift. For example Yehuda, who was the tribe of kings, brought a silver plate, which symbolises the entire world over which Kings David and Solomon would rule. The tribe of Yissachar brought an identical plate, but to symbolise Torah, which was their domain, and which is likened to bread (Proverbs 9; 5). Zevulun, a tribe known for their seafaring trade, brought an identical plate to show their sphere of influence. And similarly for all the other tribes. We see from here that though each tribe had different abilities and skills, and though they were given individual tasks within the nation, they all brought the same sacrifice because they are all equally important.
One other main section of this portion is the laws of a Nazir. A person may decide, for various reasons, to take on a higher level of holiness in their lives. In order to do this the Torah forbids a Nazir from drinking wine, cutting his or her hair, and coming into contact with a corpse. The spiritual elevation of becoming a Nazir is incompatible with these activities. However, at the end of the duration of Nazirut (usually thirty days), the Nazir must bring a sin offering to the Temple. On the one hand, the Midrash Bamidbar Rabba 10; 28) says: "Since this person forbids himself from drinking wine and causes anguish to himself in order to keep away from sin [it is as if] G-d says, 'He is considered before me as a Cohen Gadol'". Contrasting this the Talmud (Nedarim 10a) says: "This person has only forbidden himself from wine [etc.] and is called a sinner (because he must bring a sin offering at the end of his time as a Nazir)". Though the Nazir strives for holiness, and in one aspect reaches the level of the high priest, because one's own personal task, which was to partake of the good things that G-d has put in the world, has not been fulfilled, that person is considered a sinner.
Following the laws of the Nazir, G-d commands Moshe to instruct the Cohanim with the text of the Priestly Blessing (verses 22-27). The Cohanim are to act as the conduits for G-d's blessing, both in the Temple and in the Synagogue. The ending of the blessings is 'Shalom', 'Peace', as the Sifra says, without peace any other blessings are worthless. The blessings are in the singular, showing that the path to peace is for each individual to play their role in the nation, and in so doing to bring out their own personal strengths. The ideal is not for everybody to be identical, but for everyone to fulfil their own unique potential within the nation.
The prerequisite for a person to be able to fulfil their role as part of the Jewish people is to recognise their importance as an individual. Without self-esteem a person will lack the strength and ability to play their part. This is the literal meaning of the name of the Parsha, Naso. In context it means to take a census, but it can also be translated as "elevate the head". Through defining the task of each person within the nation, a result of the census, each person gains self esteem and importance. Though their task may not be as prestigious as that of another, each individual plays an equally vital role in the well-being of the nation.
Nasso Summary
Moshe is instructed to take a tally of all the family of Gershon (one of the families of Levites) between the ages of 30 and 50, who are able to work in the Mishkan. Their task in the desert is to carry all of the tapestries and hangings that cover and surround the Mishkan. The males between 30 and 50 of the family of Merari (another Levitical family) are to be counted. Their task in the desert is to carry all of the beams and pillars, along with the pegs and bases with which they fit together.
G-d instructs Moshe to send anyone who is impure out of the inner camp of the Mishkan. The Torah then lists the procedure for the Asham (guilt sacrifice) which is brought for a false oath about a deposit left for safekeeping.
The Torah lists the laws of the Sotah (suspected adulteress). She and her husband who accuses her must come to the Temple bringing a sacrifice. She is to drink specially prepared water. If she has committed adultery she will die within the year, but if she is innocent she will be rewarded by becoming pregnant within the year.
The laws of the Nazir are listed. When a man or woman chooses to become a Nazir they are prohibited to drink any grape products, cut their hair, or to come into contact with the dead. This is for the duration of their Nazirut (usually 30 days). Upon completion of their Nazirut they must shave off all their hair, and offer it on the altar along with a sacrifice.
G-d told Moshe to speak to Aaron and instruct him how to give the Priestly blessing. The Cohanim shall be a conduit through which G-d's blessings will rest upon the people.
When the Mishkan was erected the Princes of each tribe brought sacrifices, one each day for the first twelve days. They also donated the silver and gold containers in which they brought their flour and oil offerings.
From this point onwards, G-d would communicate with Moshe from between the two cherubs on the cover of the Ark of the Covenant.
G-d instructs Moshe to send anyone who is impure out of the inner camp of the Mishkan. The Torah then lists the procedure for the Asham (guilt sacrifice) which is brought for a false oath about a deposit left for safekeeping.
The Torah lists the laws of the Sotah (suspected adulteress). She and her husband who accuses her must come to the Temple bringing a sacrifice. She is to drink specially prepared water. If she has committed adultery she will die within the year, but if she is innocent she will be rewarded by becoming pregnant within the year.
The laws of the Nazir are listed. When a man or woman chooses to become a Nazir they are prohibited to drink any grape products, cut their hair, or to come into contact with the dead. This is for the duration of their Nazirut (usually 30 days). Upon completion of their Nazirut they must shave off all their hair, and offer it on the altar along with a sacrifice.
G-d told Moshe to speak to Aaron and instruct him how to give the Priestly blessing. The Cohanim shall be a conduit through which G-d's blessings will rest upon the people.
When the Mishkan was erected the Princes of each tribe brought sacrifices, one each day for the first twelve days. They also donated the silver and gold containers in which they brought their flour and oil offerings.
From this point onwards, G-d would communicate with Moshe from between the two cherubs on the cover of the Ark of the Covenant.
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