The paths of two greats
אלה שמות האנשים אשר-שלח משה לתור את-הארץ ויקרא משה להושע בן-נון יהושע
These are the names of the men who were sent by Moshe to scout out the land. Moshe called Hoshea the son of Nun: Yehoshua
When the Jews had almost arrived at the land of Israel, they had the idea to send spies to scout out the land. They wanted to know not only about the landscape, but about the inhabitants. Were they a conquerable force, or not? Twelve men, one for each tribe, were selected for the task. One of them was Moshe’s faithful student, Yehoshua. He was originally called Hoshea, but Moshe, as a form of prayer, added the letter yud to his name, making it Yehoshua. Moshe was concerned that the spies had evil intentions, and would falsely give a negative report. He therefore added a letter from G-d’s name to Yehoshua’s, pleading that Hashem should save Yehoshua from the council of the spies.
Continue reading “Shelach 5779”
The three pillars of a positive character
דבר אל-אהרן ואמרת אליו בהעלותך את-הנרת אל-מול פני המנורה יאירו שבעת הנרות: ויעש כן אהרן אל מול פני המנורה העלה נרתיה כאשר צוה יקוק את-משה
Speak to Aharon and say to him: When you ignite the lights, let them illuminate towards the center of the Menorah. Aharon did so; he ignited its lights towards the center of the Menorah, as Hashem commanded Moshe
This week’s parsha begins by discussing the Menorah, including its make and how it was lit. The Torah uses an unusual way to describe the lighting of the Menorah wicks: בהעלותך. Literally, with your raising up the lights. There are many things learned from this, but one of them is the fact that Aharon was instructed to construct a three-step block of stone in front of the Menorah. Meaning, the verse is telling Aharon and his descendants to “go up” to light the Menorah, using these steps. The next verse teaches us that Aharon properly constructed these steps. We could say that this was a practical necessity, in order to reach the top of the Menorah. Why though were there specifically three steps? Also, was there any more significance to this steppingstone?
Continue reading “Beha’alosecha 5779”
A most difficult match
אין מזווגין לו לאדם אשה אלא לפי מעשיו וכו’ וקשין לזווגן כקריעת ים סוף וכו’ והא וכו’ ארבעים יום קודם ליצירת הוולד בת קול יוצאת ואומרת בת פלוני לפלוני וכו’ לא קשיא, הא בזיווג ראשון והא בזיווג שני
A man’s wife is determined based on his actions…and it’s as hard (for Hashem, so to speak) as the splitting of the Reed Sea…But is that so? At the moment of conception a Heavenly voice calls out “The daughter of so-and-so is to marry so-and-so” …This isn’t a contradiction. [It’s preannounced] with a person’s first match, and [it’s difficult] when it’s their second match
This week’s parsha discusses the Sotah, a suspected adulteress, and the way in which she can clear her name to her husband. Since such topics are not the most positive, Reish Lakish would begin his class on the topic by relating a nicer discussion of how a couple meets in the first place. He says that a person’s second match is as hard for Hashem to make as it was to split the Reed Sea. Why is this so? Is it really so difficult? To compare it to one of the greatest miracles in our history? Something so intense that it caused the entire world to tremble? What’s the comparison? Also, why does a person’s first match need some sort of Heavenly announcement, and so early? Why couldn’t it have been when they were born, instead of when they were conceived? How does this announcement work, such that without it, the match is difficult to make? Finally, why is a match compared to the splitting of the sea, something representing separation and distance. A more appropriate comparison would have been the miracle of the Arnon valleys, where Hashem caused two mountains to come together to squish the Jews’ enemies.
Continue reading “Nasso 5779”
The minuscule tribe
כל-פקודי הלוים אשר פקד משה ואהרן על-פי יקוק למשפחתם כל-זכר מבן-חדש ומעלה שנים ועשרים אלף
The entire count of the Leviim, which Moshe and Aharon counted through the command of Hashem, according to their families, all the males from one month of age and above was 22,000
When the national census of the males was conducted, most of the twelve tribes were counted from the age of twenty. However, the Levite tribe was counted from the age of one month. Nevertheless, their total was less than any other tribe, not even reaching half of the smallest tribe. Why was this so? One suggestion is because they were the only tribe in Egypt that wasn’t enslaved. The Egyptians embittered the Jews’ lives, and the more they tortured them, the more Hashem had them multiply. Jews were miraculously having as many as six babies at once. Since the Leviim weren’t enslaved or tortured, they didn’t receive this miracle growth to their population.
Continue reading “Bamidbar 5779”
The escape clause
ויוצא משה את-העם לקראת האלקים מן-המחנה ויתיצבו בתחתית ההר
Moshe took the people out from the camp to greet Hashem, and they stood at the foot of the mountain
The holiday of Shavuos celebrates the giving of the Torah to the Jewish people. It’s when the Ten Commandments were stated. Before the great revelation of the Divine, the Torah says that the Jews stood בתחתית ההר, “at the foot” of the mountain. However, literally read, the verse says that they stood “under” the mountain. Chazal learn from here that this teaches us that Hashem picked up the mountain, and held it over their heads. He said to them: “If you accept the Torah, good. But if not, then this will be your burial place”. Thankfully, the Jews accepted the Torah. In fact, they later accepted it anew in the days of Achashverosh, out of love. However, this shows us that initially it was only through coercion. The gemarra concludes that this created a מודעא רבה לאורייתא, meaning they had an escape clause. If they ever failed to keep the Torah, they could always claim that they never accepted it willingly. They were never really obligated to keep it, since their acceptance was under duress. Only once they accepted it anew did they lose this claim.
Continue reading “Shavuos 5779 2”