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Parsha Perspectives

by RABBI LEIBY BURNHAM

וירם משה את ידו ויך את הסלע במטהו פעמים ויצאו מים רבים

“Then Moshe raised his arm and struck the rock with his staff twice; abundant water came forth…” (Numbers 20:11)

In this week’s Torah portion, we find a perplexing sequence of events. For forty years in the desert, the Jewish people were miraculously provided with water from a well, later called Be’er Miriam, provided in the merit of Miriam, sister of Moshe and Aaron. When Miriam died, the well dried up, and the Jewish people came to Moshe to complain. G-d told Moshe to gather the Jews and to speak to a rock which would then spout forth water, thus sanctifying G-d’s name in the eyes of the Jews.

Moshe gathered the people, but, lo and behold, instead of speaking to the rock, he hit it! G-d, angry with Moshe, declared that because he failed to follow G-d’s command and honor Him in the eyes of the people, he would not lead the Jews into Israel and would die in the desert prior to their entry.

There are three glaring questions: #1) Why didn’t Moshe do what G-d told him to do? #2) Why did G-d care if the miracle comes through hitting the rock or through speaking to it? (Either way, water spontaneously spurting forth from a rock is quite a miracle!) #3) Why did G-d punish Moshe in a manner that seemed to punish the entire nation, by depriving them of their leader?

If we look back to Genesis 3:24, we see that after G-d removed Adam from the Garden of Eden, He placed a special sword at its entrance to prevent man from returning to Eden and eating from the Tree of Life. This marked a very significant point on the timeline of human history. G-d’s original plan was for the world to run by His word alone: He would command, and humans would listen. This method failed when Adam disregarded G-d’s word and ate from the Tree of Knowledge.

At that point, G-d changed the entire order of the world so that it would run not by His word, but by His sword. At first, He said, “Don’t eat from the Tree of Knowledge.” Now, G-d prevented people from eating from it by placing a sword in the way. Ever since then, the entire history of man has been dominated by the sword: thousands of years of battles, conquest, and forced rule.

The Jews were about to enter the land of Israel after forty years of a most spiritual existence, entirely sustained by spiritual food, water and protection. They were on such a high level that G-d wanted to restore the world to its previously exalted state, run solely by His word. He therefore commanded Moshe to speak to the rock in front of all the Jews so that they should see that the word of G-d will now conduct world affairs and even nature itself .

Moshe, however, having witnessed so many of the Jews’ rebellions and failings, did not feel that they were ready to live on such a lofty plane on which they would be expected to follow the word of G-d to the tee. He therefore hit the rock, symbolizing his perception that the Jews were only capable of living in a world run by the sword. Even though Moshe did this act to benefit the Jews, ultimately it showed his lack of faith in their ability to live at a higher state. G-d responded by telling him that he would no longer lead the Jews into Israel because a leader who doesn’t fully believe in his people will never successfully raise them to higher spiritual levels.

The lesson for us is clear. If we want to inspire others or be regarded as a leader – whether in our workplace, our family, or our classroom – we have to truly believe in the people we are trying to lead. This will inspire them to live up to the ideals we set for them. This will further facilitate our role in the world as the people whose ultimate purpose is to return this world to one in which it is G-d’s Word and not the sword that shapes the destiny of mankind.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. IT’S CLEAN UP TIME

“And G-d spoke to Moses and Aharon, saying…” 19:1

Red Heifer – Why are all animal offerings brought from male and female animals, whereas the Red Heifer was brought only from females? This can be compared to the child of a maidservant who despoiled the king’s palace. They said, ‘Let the child’s mother come and clean away the filth.’ Similarly, let the heifer come and atone for the calf.” (i.e. the Golden Calf which had wrought so much harm.) – Midrash Tanchuma 8:8

“Whoever touches the corpse of any human being shall be contaminated for seven days. He shall purify himself with it (i.e. the ashes of the Red Heifer) on the third and seventh day, then he will become pure…” – Numbers, 19:11,12

“You shall give it to Elazar the Kohen, he shall take it outside of the camp…” – 19:3

The ashes of the Red Heifer were used to purify a person who had become contaminated by coming in contact with a human corpse. Yet, the Midrash explains that it is a form of atonement for the sin of the Golden Calf. What connection could there be between the two? Before the sin of the Golden Calf, the Jewish people returned to the pristine state of Adam and Eve prior to the sin of the Tree of Knowledge. This sin resulted in death becoming an inevitable facet of the human condition. The inevitability of death returned only after they’d sinned with the Red Heifer, causing them to plummet from their previous ascendant spiritual level. Consequently, contamination from a corpse exists only because of the Golden Calf, which brought about the return of death. This explains why a Heifer is called upon to clean up after “her” Calf, by removing the contamination caused by death. It also explains why the High Priest must be intimately involved in all aspects of its preparation, since the Golden Calf occurred under the leadership of Aharon, the original High Priest.

2. NOT SO WELL

“The entire community of the Children of Israel arrived at the wilderness of Tzin, in the first month. The people settled in Kadesh, and there Miriam died, and she was buried there. There was no water for the community, and they assembled against Moses and Aharon.” 20:1,2

Miriam died there – Why is the portion concerning Miriam’s death adjacent to the portion of the Red Heifer? To teach that just as the sacrificial offerings bring atonement, similarly the deaths of the righteous bring atonement. – Rashi

The entire community – The entire first generation, which had left Egypt, already passed. Their children, all righteous, were now poised to enter the Land. – Rabbeinu Bachya

There was no water – From here we derive that all forty years spent in the desert, the well which provided them water existed solely in the merit of Miriam. – Rashi

Miriam died…there was no water – Perhaps this is the reason for the custom [Y”D 339] to spill out the water in the vicinity of a recently deceased person, for it is a means of informing others of the passing, rather than to articulate the unfortunate news directly. – Baalei Tosafos

Perhaps the reason why this is taught specifically at the death of Miriam is because she provided the example in the Torah of the need to carefully guard our tongue, when she had spoken negatively of Moses and been stricken with tzaraas.

Or HaChaim wonders why the verse needed to add the words, “the entire community,” if it already said, “the Children of Israel?” Are they not the same things? He answers that the title “Children of Israel,” is usually used to describe the Jewish people when they occupy an exalted spiritual level. When the term, “Am” (nation) is used, that connotes a less than stellar spiritual level. Thus, the Torah wished to indicate here that all the people, not just certain individuals, were truly righteous. This information was necessary because of subsequent events in which their behavior was heavily criticized by Moses and could be construed as the work of the less than righteous among them. Therefore, the Torah prefaced the incident with an assurance that the people were truly righteous, and indeed, Moses was criticized for his uncharitable attitude toward them.

3. THE LION KING

“Behold, a people that rises like a lion cub, and lifts itself up like a lion; he does not lie down until it devours its prey…” 23:24

Rises like a lion cub – When they rise from their sleep in the morning, they are as vigorous as a lion cub and a lion, to seize the mitzvos. (This is accomplished) by wearing a Tallis, reciting the Shema, and donning the Tefillin. – Rashi

Rises like a lion cub – This verse refers to their victory over the Canaanite kings. It is even more likely to be referring to the battle with Midian, in which they scored an almost unheard of victory. They destroyed five mighty kings and 32,000 of their enemies without losing a man! – Rabbeinu Bachya

Rises like a lion cub – You, Balak, thought to destroy them and perceived them as weak and downtrodden. Instead, they rise up like lions and their cubs with great ferocity and vanquish their enemies. – Rabbi Yosef B’chor Shor

He’emek Davar explains the comparison to a lion and lion cubs as follows: A lion cub is naturally quite powerful. A grown lion, king among the animals, has an additional source of power: his pride, which he is incapable of ignoring or allowing to be diminished. Thus, even when engaged in battle and lacking superior strength, his pride will not allow him to falter, and he seeks all sorts of means to emerge victorious. The Jewish people feature a similar regal bearing, thanks to their special relationship with G-d, and are constitutionally incapable of losing even battles that they have no business winning. Our royal status demands no less of us.

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Partner Talk

CAN YOU STAND IT?

by RABBI REUVEN DRUCKER

Dear Rabbi:

I occasionally go to synagogue on Shabbat, but feel very uncomfortable — I never know when to stand or sit. I expect that I will eventually figure it out, but it would be helpful if there were some general guidelines you can provide.

Thanks,
Janet N.

Dear Janet:

To stand or to sit – that is the question that has engaged the halachic authorities throughout the centuries. The underpinnings of the answer are fascinating, but before we explain them, let us first state the rule you are looking for.

There are only 6 places during the Shabbat morning service that, strictly speaking, one is required to stand. All other times that you find people standing, it is because they are following certain customs that are laudable, but not compulsory. The 6 places where one should stand are (the page numbers following refer to the ArtScroll Siddur – Heb./ Eng.):

1) Baruch She’amar (the beginning of what’s called “Pesukei d’Zimra”), p. 370;

2) V’yavareich David, p. 396;

3) Amidah (silent prayer), p. 420, and the chazan’s repetition of the Amidah (unless one is infirm), Kedushah (if one sits during the repetition), p. 422;

4) the carrying of the Sefer Torah (Torah scroll), p. 436 & p.458;

5) the Mussaf prayer and its repetition by the chazzan, p. 462, including Kedushah, p. 464 (if one sits during the repetition);

6) Aleinu, p. 480.

It should be noted that standing is only a requirement for those who are capable of standing. If, however, one is unable to stand because of physical limitations, he or she should certainly recite the above passages and will be accredited with having said them properly.

The reason we stand for 1) and 2) is that they are recited in the section of Pesukei d’Zimra that are praises about G-d. These two passages express His primary praises, and therefore we stand to show our fullest reverence. We stand for 3), which is the silent prayer. It is called “Amidah” (lit. ‘stand’) because we find that our Patriarch, Abraham, stood when he established the morning prayer (see Genesis 19:27). Whenever the Sefer Torah is being carried (4), we have an obligation to display it the greatest honor. We stand during the Aleinu prayer because the first and last letter of the prayer expressed in the first passage spell “eid” (‘witness’) and in Jewish law a witness is required to stand when giving testimony. The content of the Aleinu prayer is a declaration of our faith, essentially our testimony about the Creator’s existence.

The practice of standing during the performance of a mitzvah is traced to the mitzvah of Sefiras HaOmer, the counting of the 49 days between Passover and Shavuos. According to one tradition, the Torah requires this counting be done in a standing position. There is much discussion among the early authorities regarding the linkage of other mitzvos to Sefiras HaOmer. Those that are linked must also be performed in a standing position. All authorities agree that putting on a Tallis (a four-cornered fringed garment) and the blowing of the shofar on Rosh HaShanah are linked and require standing. Some add that Kiddush Levanah (the blessing on the new moon when it becomes visible), Lulav (the 4 species taken on Succos), and Bris Milah (circumcision) are also linked and require standing. Other authorities add even more mitzvos to this list, based on exegesis. It is interesting to note that all authorities agree that there is a class of mitzvos that one should sit for— blessings that are made on our enjoyment of the pleasures that G-d has given us, for example, the Grace after Meals following a bread meal. Included in this category are the blessings that are made before eating food or enjoying the aroma of different flowers or spices.

While some of the rules of standing may be complicated, one thing is simple. The effort we make to stand when performing a mitzvah is an expression of our respect and readiness to fulfill Hashem’s Will.

Regards,
Rabbi Reuven Drucker

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Soul Talk

The Mishnah (Yoma 18b), in describing the schedule of the Kohen Gadol (High Priest) on Yom Kippur, notes that he was forbidden to sleep the night of Yom Kippur, so that he not become defiled and unfit for the service of the day. He was bidden to study Torah in order to keep himself awake. If he was unable to learn on his own, the young Kohanim would read various portions of the Prophets — things that are interesting, explains Rashi. One of the suggested materials was Divrei HaYamim (Chronicles).

Rabbi Avraham Yaakov Pam, former Rosh Yeshivah of Mesivta Torah Vodaath, asks a question: Why do they read Divrei HaYamim for the Kohen Gadol — seemingly, it is not as interesting as, for example, Job or Ezra? It is merely a chronicle of events and people who were instrumental in the building of the world!

Rabbi Pam answers with a broad overview of how one must look at history. In the period of the first Beis HaMikdash (Holy Temple), there were only 18 Kohanim Gedolim — over a period of 410 years — all of whom were great sages and learned people. During the time of the second Beis HaMikdash, however, there were over 300 Kohanim Gedolim — in 420 years — the vast majority of whom did not survive their annual entrance into the Kodesh HaKodashim (Holy of Holies) on Yom Kippur. They were proven unworthy for their job, and the corpses that the Jews pulled out of the Kodesh HaKodashim bore that out.

The Kohen Gadol was adjured to learn Torah the night before his ultimate test, to review the relevant halachos (laws) so as to be proficient in them. However, the Kohen Gadol that the Mishnah is referring to could not do that, says Rabbi Pam, for he was not a learned person. Thus, he was at risk of being one of those whose ignorance would cause their downfall the next day. As an emissary for the entire Jewish people, his death would result in a national mourning. The most that he could be expected to do was to follow in his forefather’s ways. ‘‘The Avos (Patriarchs) have already paved the way for you,’’ the Elders tell him. ‘‘It is up to you to just not be the weak link in the chain to destroy it.’’

In order to impress upon him the urgency of the situation, says Rabbi Pam, they read to him about the Avos in Divrei HaYamim.

What Rabbi Pam is teaching is relevant to today as well.

לֹא עָלֶיךָ הַמְּלָאכָה לִגְמוֹר , “The work is not for you to finish,” says Rabbi Tarfon in the Mishnah (Avos 2:21); however, וְלֹא אַתָּה בֶן חוֹרִין לְהִבָּטֵל מִמֶּנָּה , “you are not free to idle yourself from it.” One doesn’t have to actually accomplish everything with his actions — that was already done by the Avos with their travels and exploits. One must do what he can, and Hashem does the rest.

Rashi and Ramban have running commentaries on the Torah portions that describe the lives of the Avos, in which they explain all their travels, actions, and prayers in this light. Abraham was in Shechem, Rashi explains, in order to pray for Jacob’s children, that they should succeed in their fight to protect Dinah’s honor. His travel to ‘‘between Beis El and Ai’’ was to pray for the Jews in Joshua’s days. The actual battles later on were already decided. This is true of all our battles today, according to Rabbi Pam.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

The laws of the Para Aduma (Red Cow – see19:1-22) introduce us to the concept of “Chukas HaTorah,” the category of Torah laws that are beyond our ability to comprehend. The Para Aduma procedure, with its ashes seemingly paradoxical property of purifying the spiritually impure while causing the previously pure agents of the Para Aduma procedure to become impure, is the ultimate Chok. A Chok (or Chukim in plural) stands in distinction from Mishpatim (literally: judgments), laws which are necessary for civilization (ex: laws against stealing, murder, etc.) and Eydos (literally: testimonies), laws which bear testimony (ex: Shabbos, which offers a weekly reminder of G-d’s creation of the world in 6 days and ceasing physical creativity on the seventh day; and Pesach, which reminds us of our miraculous redemption from bondage in Egypt).

א) As it is human nature to have a deeper appreciation for things we understand (how many people really like modern art??), why would G-d intentionally include commandments in the Torah whose rationale is beyond human comprehension?

ב) Although each of the Mishpatim and Eydos have comprehensible components, many (sometimes most) of the details are beyond our ability to understand. How then are Chukim appreciably different than Eydos and Mishpatim?

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Parsha Summary

Chukas, the first of this week’s two parshas, explains the laws of ritual impurity contracted by contact with a corpse. It then describes the purification process, involving being sprinkled with water mixed with the ashes of a completely red heifer.

The Torah now shifts its narrative to the events that occurred to the Jews at the end of their wandering in the desert. Miriam died, and the Well of Miriam, which had provided the Jews with water for all the years they were in the desert, subsequently dried up. They then complained about the lack of water. G-d told Moshe to speak to the rock and bring forth water – but Moshe hit the rock instead. As a result, He punished Moshe by not allowing him to lead the people into Israel.

The Jews, denied by the Edomites to peacefully traverse their land to reach Israel, traveled the longer route around Edom. It was on the border of Edom, that Aaron, the Kohen Gadol (the High Priest) and brother of Moshe, passed away. His son Elazar took over the position of Kohen Gadol. The entire Jewish nation mourned Aaron for thirty days, an honor he merited through his devotion to bringing peace between man and his fellow. At this disparaging time, the Jews’ arch-enemy Amalek attacked them while they were down and unprepared. However, G-d delivered the Jews from their hands.

Then, believe it or not, some of the Jews complained again about the manna (the spiritual food they ate in the desert.) G-d sent into the camp serpents that fatally bit the Jews. G-d told Moshe to make a copper serpent, put it on a high pole, and tell anyone who was bitten to look up at it and be healed.

The Canaanites, aware that the Jews were marching toward their country with the intent of settling there, hid in caves, waiting to ambush the Jews as they passed. However, the Clouds of Glory traveling before the Jews prepared the way for them by flattening out their path. As the Jews approached the canyon, the Cloud squished the two sides of the canyon together, thus making all the waiting Canaanites into mashed potatoes. The Jews only discovered the truth when the two lepers, who were walking far behind the camp, saw the river turn red with the blood of our would-be attackers. Upon this sight, the Jews make a special song of thanks to G-d for His protection.

Sichon the Amorite refused to allow the Jews to pass through peacefully, just as Edom had done. Again, the Jews won the battle and conquered the land.

The second parsha, Balak, describes the people of Moab, who were afraid that they would meet the same fate as Sichon did. They hired Bilam, the greatest prophet of the non-Jews, to curse the Jews, in hope that his curse would make G-d angry at them, thus allowing the Moabian troops to win against them in battle. G-d sent a malach (a messenger from G-d) in the path of the donkey. As Bilam did not see him, he struck his donkey, which then opened its mouth to scold him for doing so. Only then did Bilam see the malach and admit his sin. He was told to be careful in what he would say to the Jews. King Balak excitedly prepared for the curse, but Bilam failed him, as each of his curses turned into blessings.

The Jews were then punished in a plague for their immorality with the Moabite women and their worship of the Moabite idols. Pinchas, the grandson of Aaron, killed a Jew and Moabite woman for their sin of immorality. However, still 24,000 Jews died in the plague.

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