The Parshah in a Nutshell Chukat-Balak Numbers 19:1-25:9

Moses is taught the laws of the Red Heifer, whose ashes purify a person who has been contaminated by contact with a dead body. After 40 years of journeying through the desert, the people of Israel arrive in the wilderness of Zin. Miriam dies and the people thirst for water. G-d tells Moses to speak to a rock and command it to give water. Moses gets angry at the rebellious Israelites and strikes the stone. Water issues forth, but Moses is told by G-d that neither he nor Aaron will enter the Promised Land. Aaron dies at Hor Hahar and is succeeded in the High Priesthood by his son Elazar. Venomous snakes attack the Israelite camp after yet another eruption of discontent in which the people "speak against G-d and Moses"; G-d tells Moses to place a brass serpent upon a high pole, and all who will gaze heavenward will be healed. The people sing a song in honor of the miraculous well that provided the water in the desert. Moses leads the people in battles against the Emorite kings Sichon and Og (who seek to prevent Israel's passage through their territory) and conquers their lands, which lie east of the Jordan. Balak, the King of Moab, summons the prophet Balaam to curse the people of Israel. On the way, Balaam is berated by his ass, who sees the angel that G-d sends to block their way before Balaam does. Three times, from three different vantage points, Balaam attempts to pronounce his curses; each time, blessings issue instead. Balaam also prophecies on the end of days and the coming of Moshiach. The people fall prey to the charms of the daughters of Moab and are enticed to worship the idol Peor. When a high-ranking Israelite official publicly takes a Midianite princess into a tent, Pinchas kills them both, stopping the plague raging among the people.

 

 

 

 

 

 

 

 

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CHASIDIC INSIGHTS PARSHAS CHUKAS-BOLOK 5769 (from 5763) BS"D
PARSHAS CHUKAS

Ch. 21, v. 5: "V'nafsheinu kotzoh ba'lechem haklokeil" - Our soul is disgusted with "lechem," Torah, which is called "lechem" (as per Mishlei 9:5, "L'chu lachamu b'lachmi"), which is studied in a light-minded manner, "b'kalus rosh." (Rabbi Dovid of Tolna in Mo'gein Dovid)

Alternatively, since the manna was a very spiritual food, it was only fully appreciated by those who were on a high spiritual plane. After the sin of the golden calf people's souls were tainted and they could no longer appreciate the manna. (Rabbi Chanoch Henoch of Alexander in Chashovoh l'Tovoh)

Ch. 21, v. 5: "Ba'lechem haklokeil" - Rashi explains that their complaint was that there was no waste produced from the manna. "Is it possible for a human to eat and produce no waste?" This was the source of their sin. They did not believe that Hashem would relate to them in a manner that is beyond the boundaries of nature. (Rabbi Naftoli of Ropshitz in Zera Kodesh)

Ch. 21, v. 7: "Hispa'leil el Hashem v'yo'seir mei'o'leinu es hanochosh" - The people begged Moshe to pray to Hashem to remove their inclination, embodied in the primary snake, "nochosh hakadmoni," and they would no longer have an inclination to sin. (Rabbi Menachem Mendel of Vizhnitz in Tzemach Tzadik)

Ch. 21, v. 8: "V'ro'oh oso vochoy" - Rashi says that when they would look heavenwards they would be healed. This means that they recognize that all their trials and tribulations come from Hashem. This recognition is in and of itself their healing. (The Holy Baal Hatanya in Likutei Torah)

Alternatively, "v'ro'oh oso" refers to Moshe. He who looks upon the leader of the generation draws from him the power of healing. (Rabbi Avrohom of Trisk in Mo'gein Avrohom)

Ch. 21, v. 14: "B'sefer milchamos Hashem" - With the power of the BOOK, the Holy Torah, one can do battle against the evil inclination. (Rabbi Yitzchok Yaakov of Biala in Divrei Vinoh)

Ch. 21, v. 18: "Bimchokeik b'mishanosom" - To have the Torah etched into one's being requires total reliance upon Hashem. (Sfas Emes)

Ch. 21, v. 23: "Va'yovo Yohtzoh va'yilochem b'Yisroel" - When there is discord among us, "yohtzoh" as in "matzoh umrivoh," the enemy will come to do war with us. (Rabbi Yitzchok Yaakov of Biala in Divrei Vinoh)

Ch. 21, v. 28: "MeiCheshbon lehovoh" - From calculating one's actions comes the result of serving Hashem with a fiery passion. (Rabbi Eliezer Zev of Kretchnof in Rozo d'Shabbos)

Ch. 21, v. 30: "VaNirom ovad Cheshbon" - If one makes a spiritual accounting any feelings of haughtiness will dissipate, "vanirom ovad." (Rabbi Isomor of Konskovalle in Mishmerres Isomor)

Alternatively, one who is haughty, "vanirom," will surely lose the incentive to take a spiritual accounting of himself, "ovad cheshbon." (Rabbi Zev Volf of Zhitomer in Ohr Ha'meir)

Ch. 21, v. 30: "Ovad Cheshbon" - He who loses spiritual calculation will have to give an accounting for this. (Rabbi Yitzchok Isaac of Kamarna in Heichal Habrochoh)

PARSHAS BOLOK

Ch. 22, v. 4: "Kilchoch hashor es yerek haso'deh" - Why did Bilom express his fear of being overpowered to an ox that consumes grass? The Ramban explains that Moav did not fear that the bnei Yisroel would directly attack them, as they were prohibited from even causing Moav distress, "al totzer es Moav" (Dvorim 2:9). Rather, they feared being overpowered by another nation and the bnei Yisroel would vanquish them.

The writings of Kaboloh tells us that man is supposed to elevate mineral, vegetable, and animal. This is to take place in stages, with the mineral supplying sustenance for vegetable, the vegetable providing sustenance for herbivores, and the herbivorous creatures providing sustenance for man. Just as an ox consumes grass with the end goal being that the ox becomes food for man, so too, Moav feared that they would be consumed by another nation so that the bnei Yisroel would later consume that nation including Moav within it. (Kedushas Levi)

Ch. 22, v. 21: "Va'yokom Bilom baboker va'yachavosh es asono" - Rashi says that although Bilom arose early and saddled his donkey, Avrohom had already preceded him, "va'yashkeim Avrohom baboker va'yachavosh ves chamoro" (Breishis 22:3). Just as Avrohom went out to slaughter Yitzchok, and this would ch"v have meant the end of bnei Yisroel, nevertheless he was stopped. This is a precedence for Bilom's attempt to do the same, and that his diabolical plans would surely be thwarted. (The Holy Admor of Kotzk)

Ch. 23, v. 9: "Hen om l'vodod yishkone uvagoyim lo yis'chashov" - Behold they are a nation that is able to dwell on its own because they are considered insignificant by the heathen nations, and they do not bother with them. (Degel Machaneh Efrayim)

Ch. 23, v. 13: "Efes kotzeihu sir'eh v'chulo lo sir'eh" - If you only look at certain individuals among the bnei Yisroel it is possible that you will see flaws, "sir'eh," but if you look at them as a whole you will find no shortcomings, "lo sir'eh." (The Holy Admor of Kotzk in Ohel Torah)

Ch. 23, v. 21: "Lo hibit oven b'Yaakov .. Hashem Elokov imo usruas melech bo" - When the bnei Yisroel sin Hashem does not always look closely. When the bnei Yisroel accept Hashem as their G-d it is always IMO, with Him. When they accept Hashem as their King, it is BO, imbedded in Him. (Kedushas Levi)

Ch. 23, v. 23: "Ko'eis yei'o'meir l'Yaakov ul'Yisroel mah po'al Keil" - At every time, whether Hashem is bringing overt blessings upon a person, or is bringing trials and tribulations, a person has to improve himself by wondering, "mah po'al Keil," - what has Hashem wrought? If there is blessing one must feel that he is not deserving, so improvement is required. If difficulties come it must be as a response to bad behaviour, so this too should bring a person to improve his ways. (The Holy Admor Rabbi Yisroel of Rizhin)

Alternatively, there will come a time, "ko'eis," when not only will the simple folk, Yaakov, wonder, "What has Hashem done," but even the elevated of the nation, Yisroel, will also wonder. This will take place at the challenging days of the advent of Moshiach. (Yeitev Ponim in the name of the Holy Admor Rabbi Yisroel of Rizhin)

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Parshas Balak
The Essence of the Jewish People | The Bad Eye


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The Essence of the Jewish People
“G-d said to Balaam,” You shall not go with them! You shall not curse the people, for it is blessed” (Bamidbar 22:12)

Ibn Ezra asks why Hashem did not permit Balaam to curse the Jewish people since He could have easily protected Klal Yisrael from the effects of any curse. He answer that Hashem knew that the Jewish people would soon sin at Ba’al Pe’or, and if Balaam had cursed Klal Yisrael, the world would have attributed the subsequent plague which killed 22,000, to Balaam’s curse. Out of deference to the honor of Klal Yisrael, Hashem prevented the utterance of any curses.

At first glance, this explanation is difficult to comprehend. Why was it more honorable to Klal Yisrael that the world attribute their misfortune to their immorality rather than to Balaam’s curse? A full understanding of Ibn Ezra requires us to understand the essence of the Jewish people.

Rashi comments on the verse, “Hashem does not see iniquity in Yaakov” (Bamidbar 23:21): “Even when they sin, He is not exacting with them.” Rashi’s comment seems to contradict the principle of Hashem’s precise retribution. As Chazal tell us, “Whoever says HaKadosh Boruch Hu overlooks sin should have his internal organs overlooked” (Shekalim 5:1).

Midrash Rabbah comments on the same verse: “He does not look upon their sins, but rather upon their pride.” Underlying the Midrash is the idea that the Jew’s essence is pure and good, his soul part of the collective soul of Klal Yisrael. As a Klal, the Jewish people are tzaddikim, as it says, “Your nation are totally righteous.” The corollary is that all Jews have an automatic share in the World to Come due to their bond to the purity and holiness of this collective neshamah. This is the “pintele Yid,” the spark of the Divine, that forms the inner foundation of each Jew.

Belief in this unattainable essence underlies the ruling that even when a Jew is coerced to comply with the halachah, the subsequent act is volitional, since every Jew wants to do the will of Hashem. Until the positive expression of desire to comply with halachah becomes evident, we view his yetzer hara as suppressing his inner will. It is the yetzer hara which is literally beaten away, giving his true inner will freedom to surface and be expressed.

As long as one has not severed his ties to Klal Yisrael by deliberately estranging himself spiritually or physically from the community, he embodies this pure, unattainable essence. Hence sin cannot contaminate the essence of the Jew. That, then, is the intention of Rashi and the Midrash. Hashem never views the sin as an expression of the essence of the Jew. Thus any punishment is only for the purpose of removing barriers to that essence caused by sin. (Or Hachayim HaKadosh and Ksav Sofer both explain Rashi’s words in the vein).

Rashi explains, in a similar fashion, the verse, “Can I curse that which G-d Himself has not cursed?” (Bamidbar 23:8). Even when a Jew deserves to be cursed, as when Yaakov cursed the anger of Shimon and Levi, it is not they who are cursed, but rather their anger. The essence of Klal Yisrael is incapable of being maligned. Only their external actions require correction, atonement and purification.

Rabbi Sholom Ostrach, author of Midrashei HaTorah, argues that Moshe’s sin at Mei Merivah consisted of calling the Jewish people rebels. Moshe should have reproved their actions; but to characterize them as rebels earned him the Divine rebuke, “You did not believe me, you had little faith in Me to sanctify Me” (Bamidbar 20:12). The designation of the Jewish people in a negative manner is a lack of faith in Hashem, for He has chosen us and sworn not to forsake us eternally. That promise is predicated on the eternal purity of the Jewish people. One who impugns that essence, even Moshe Rabbeinu, is guilty of lack of faith in Hashem.

Similarly, we find that Yeshayahu was criticized for designating the Jewish people as “a nation of defiled lips.” Due to this sin, he eventually met his death (Yevamos 49b).

The Midrash (Yalkut Shimoni, Melachim 218) relates that Eliyahu became exasperated with the conduct of his generation and ran into the desert to Har Sinai. There HaKadosh Baruch Hu confronted him, asking, “What are you doing here, Eliyahu?”

Eliyahu should have answered, says the Midrash, “Ribbono Shel Olam, they are Your children, the descendants of Avraham, Yitzchak and Yaakov, who fulfill Your will in the world,” Instead he proclaimed, “I am a zealot, zealous for Hashem’s honor, and the people have transgressed Your covenant.”

At that point, Hashem told Eliyahu, “When I descended to give the Torah to Bnei Yisrael, only angels who desired the benefit of the Jewish people descended with me.” Hashem then gave Eliyahu three hours to ponder the point. But Eliyahu still maintained his initial zealousness. Finally Hashem told him: “You are constantly zealous. You were zealous at Shittim against immorality and now you are zealous. By your life, no Jew will perform bris milah without your being present and witnessing it with your own eyes.” With that, Eliyahu was commanded to turn over his leadership to Elisha and to ascend alive heavenward.

Hashem’s critique of Eliyahu is contained in the words, “Why are you here, Eliyahu?” If in fact the Jewish people have sinned, Hashem says, they are not in essence so degenerate that you should abandon them. Go to them. Rebuke them. Their condition is not hopeless. Ultimately they can be influenced, and their true desire to follow My commandments will surface and express itself.

Eliyahu at Shittim was also zealous for Hashem but with a difference. There he acted, “among the Jewish people.” His zealousness was motivated by a respect for them. Here, however, it reflected a disgust for the Jewish people. Hence Hashem decreed that Eliyahu would have to witness every bris. Bris demonstrates that the essence of every Jew is pure and holy from birth, and therefore fit to enter a covenant with Hashem. That covenant is immutable and impervious to taint by any peripheral sin.

Now, the commentary of Ibn Ezra is easily understood. In order for a curse to take effect, there must be a flaw in the essence of the one cursed. Therefore Hashem prevented Balaam from uttering the curse.

Even essentially pure and holy individuals can at times commit sins, even serious sins, which demand severe corrective measures. But the sins still remain peripheral and do not affect the essence and foundations of Klal Yisrael.

All rebuke -- to one’s fellow Jews and to oneself -- should reflect this awareness of the Jew’s essential goodness. Alshich explains the verse, “Don’t rebuke a scoffer lest he hate you; rather rebuke the wise one and he will love you:” Do not address the negative in one’s neighbor, but rather the chacham -- his essential nature -- and contrast his sins with his elevated essence. The motivation for rebuke must emanate from an appreciation of every Jew’s potential for righteousness. It is only in this light that his negative actions can be condemned.

So, too, in self criticism. When we confess our sins we say: “We have transferred your commandments and goodly laws, and it was not befitting us.” We must never lose sight of our inherent holiness or belittle our inborn potential for good: “Do not be wicked in (your) own eyes” (Pirkei Avos 2:18).

The Bad Eye

For I know what whom you bless will be blessed, and whom you curse will be cursed (Bamidbar 22:6).

Sforno comments that Balak knew very well that Balaam had no ability to bless but only to curse. Had Balaam had such a power, Balak would have requested that he bless him in addition to cursing Bnei Yisrael. But Balak felt that even for a rasha like Balaam it would be insulting to describe him as having only the power to curse. So he falsely attributed to him the power to bless as well.

The Gemara relates that when R’ Shimon Bar Yochai and his son R’ Elazar left the cave in which they had hidden from the Romans for twelve years -- totally immersed in Torah study the whole time -- every place they cast their eyes was set aflame. The sight of people engaged in mundane, everyday pursuits, with apparently not a thought of those matters on which they had dwelled day and night was more than they could bear. Finally a Heavenly voice resounded, “I did not release you from the cave to destroy My world. Return to the cave.”

A year later, they once again left the cave. This time wherever R’ Elazar set his gaze was still set afire, but R’ Shimon Bar Yochai was able to rectify the damage with his gaze.

Two questions can be asked, First, it would seem that their twelve years of isolation and intense involvement in learning caused them to be too critical of those not on their level. If so, what was to be gained by sending them back to the cave? Secondly, why wasn’t R’ Elazar sent back again, inasmuch as his gaze still destroyed whatever he looked upon.

The answer is that being overly critical, rather than being a sign of having learned too much, is a sign of not having learned enough. Extreme and constant negativism is the product of not being able to evaluate a situation in its totality.

To properly function in this world one needs to eyes: one to see what needs correction in any given situation and the other to appreciate the positive aspects of the situation. When R’ Shimon Bar Yochai and R’ Elazar functioned together as a team, one using his critical eyes to uncover the negatives and the other applying a positive healing eye, then all was fine. Only when the critical or the positive healing eye functions alone, are the results distorted. One needs to be fully learned and fully pure in order to be able to see things in their proper perspective.

Balaam is described as having but one eye. Using one eye alone robs a person of the perspective necessary to assess a situation properly and to see both the positive and negative sides. That is why excessive negativity is referred to as the evil eye, not the evil eyes.

The overly critical eye focuses on a small part of the picture or one portion of a historical tableau. Thus Balak showed Balaam only a small portion of the Jewish people prior to Balaam’s attempt to curse them. When Balaam’s donkey challenged him for beating her by citing her long years of faithful service, Balaam replied that the donkey deserved to be killed for what she had just done. The past was irrelevant in his eyes.

But the Torah teaches us a diametrically opposed lesson in how we should relate to actions of others which may displease us. We are commanded to throw an animal that has been rendered unfit for consumption to the dogs. The Ba’alei Tosfos explain that even though the dog guarded the flocks and failed to prevent an attack, one should nevertheless give the dog the flesh of the slain animal in recognition of its past service. If this is how we are to treat dogs, how much more so a fellow Jew. Rather than breaking off friendships of years over one incident, for instance, shouldn’t we balance one negative act against a history of acts of friendship?

The Mishnah exhorts us, “Judge the entire person favorably.” If one does not consider the entire person in his totality, he most certainly will judge him critically on the basis of one or two negative traits. But when the entire individual is considered, a clearer picture will emerge that enables one to make a more favorable judgment.

The followers of Balaam inherit Gehinnom (Pirkei Avos 5:22). Some explain that their way of life makes this world a Gehinnom. People who know only how to criticize and find faulty create Gehinnom for everyone -- themselves as well as others. Conversely, one who has a good eye to counterbalance the evil eye, creates a Gan Eden for others and for himself.

 

 

 

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Parashas Balak (69)
Perceiving apparent inconsistencies in Rashi leads to a deeper understanding.
Numbers 22:9

And G-d came to Bilam and He said 'Who are these men with you?'


RASHI
Who are these men with you? Rash: He (G-d) gave him the opportunity for error. He (Bilam) said: At times not everything is revealed to Him, He is not omniscient. So I shall anticipate a time when I can curse without His understanding.


What Is Rashi Saying ?
The fact that G-d needed to ask Bilam who these men were, indicated to Bilam that G-d may not know everything. This encouraged Bilam to go ahead with his plan to curse Israel, because he had a basis to assume that he could successfully slip by G-d's watchful eye.


Questioning Rashi
This comment, itself, does not present difficulties. However when we compare this comment with two Rashi comments in Bereishis we can see a difficulty.

In Genesis 3:9 when G-d asked Adam, as he hid in the Garden of Eden, "ayeka" "Where are you?" Rashi comments:

Where are you? Rashi: He (G-d) knew where he was, rather He wanted to engage him (Adam) in conversation so that he would not be too bewildered to repent.

And again in Genesis 4:9 when, after Cain murdered his brother, G-d asked him "Where is Abel your brother?"

Rashi comments:

Where is Abel your brother: Rashi: For the purpose of engaging him in calm conversation so that he may repent and say 'I killed him and have sinned to You.'

Comparing these comments with the Rashi-comment on our verse we see that here Rashi gave a different, even sinister, reason for G-d's question to Bilam. He says G-d's question was intended to cause him to err while in Bereishis he gives more benign reasons to explain G-d's apparent lack of knowledge. Can you explain these different explanations so there won't be a contradiction?

Your Answer:


Understanding Rashi
A Possible Answer: In the examples cited about Adam and Cain, Rashi explains that G-d did not want to surprise the person with whom He was communicating. (A voice from G-d can be shocking and quite unsettling.) G-d, therefore, thoughtfully posed an innocuous and unnecessary question (unnecessary, since He already knew the answer). In the cases of Adam and Cain, where they had already transgressed the Divine word, this was G-d's way of not shocking them so that they would not be defensive and thus be psychologically free to admit their guilt. In our case, however, Bilam had not yet done anything wrong. He was just considering what he would do.

(See Gur Aryeh)

We can nevertheless ask, why would G-d feign ignorance and thereby allow Bilam to err? We would answer that in this way G-d would be balancing the scales in Bilam's mind. Up to this point G-d had actively interfered with Bilam's plans by asking him not to curse the people. Nothing could be clearer. Bilam confronted with such divine intervention didn't have much freedom of choice. So, perhaps, in order to balance his freedom, G-d introduced this opportunity to err. We find a similar idea in the case of G-d's hardening of Pharaoh's heart, after he had witnessed the plagues. Hardening his heart would seem to take away Pharaoh's free will. To answer this question, the Rambam explains that this was done in order to balance Pharaoh's choice. He had witnessed such startling miracles that he was left with no free choice. Thus his hardened heart was meant to offset the personally overwhelming experience of witnessing the Ten Plagues. Likewise here, Bilam's free choice was assaulted by seeing the angel of G-d standing in front of him, thus G-d's feigned ignorance was intended to offset this and make his choice more balanced.

Shabbat Shalom
Avigdor Bonchek

"What's Bothering Rashi?" is produced by the Institute for the Study of Rashi and Early Commentaries. The five volume set of "What's Bothering Rashi?" is available at all Judaica bookstores.

 

 

 

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Parashat Balak from 5762
When is Alef a consonant, when a vowel, and when silent?
vayar balak (Num. 22:2) Why is there a Dagesh in the Bet of balak? There is an ancient rule, recorded in the Aramaic terminology of the Masorah and handed down by the early grammarians, which states that each of the letters Bet Gimmel Dalet, Kaf Peh Tav (Begad Kefat) at the beginning of a word is soft (fricative) if it follows a word ending with any of the letters Alef He Vav Yud (Ehevi or Yehu); unless 1) it is expressed consonantally, 2) has punctuation indicating a pause, 3) is pressed close to the next word, or 4) has its stress at a distance (quoted by: Radak, Michlol, Lyck ed. p.80; Luzzatto, Sefer haDikduk leRamchal, Shaar 3, Chelek 6, Brieger ed. p. 106, and others). The word vayar concludes with Alef, one of the letters Ehevi, and its tune is a Mercha, which indicates flow- on rather than pause. The question therefore arises 'Why is there a Dagesh in the Bet of balak?'

R' Sh. Davlitzki points out that there is a difference in the writings attributed to the Gaon of Vilna as to whether or not there is a consonantally pronounced Alef (Chok Yehu umVatlav, ot He).

R' Chaim *Kesslin deals with this question. He argues that the Alef is silent, and therefore it is as though it were not there, so the rule stating that Ehevi softens the following letter, does not apply (Maslol, Mesilat haNikud 96). He can argue this way because the ancient rule is clearly one of phonetics, not of orthography (the issue is pronunciation not spelling).

However there is another approach to this problem. Nine letters in the Hebrew alphabet denote consonants articulated as plosives. These are sounds that are produced by building up of air pressure behind a closure in the vocal tract, opening suddenly and releasing the air. Which sound is produced is determined by the point (position) of closure. In addition to the Begad Kefat letters (in their strong form) there are Alef, Tet, and Kuf. Bet is produced by closure at the lips, for Gimmel the tongue rises to close the vocal tract at the hard palate. A particular feature of these letters in (Biblical) Hebrew is that two Shevas occur at the end of a word only when one of these nine appear at the end of the word e.g.: for Bet, vayishb (Num. 21:1); I have not found an example for Gimmel; for Dalet, nerd (Songs 4:14); for Chaf, vayevk (Gen. 27:38); for Peh, tosp (Prov. 30:6); for Tav, vayesht (Gen. 9:21); for Alef, chet (Levit. 19:17); for Tet, kosht (Prov. 22:21); and for Kuf, vayashk (Gen. 29:10). This pattern would seem to demonstrate that Alef here is a (plosive) consonant. Being a Guttural letter Alef must be produced by closure at the back of the vocal tract at the larynx (vocal cords), building up of air pressure behind it, and then releasing the air. This produces a slight sound. Rashi assumes that the sound of Alef is known (Rashi, Exod. 10:21). According to this argument the reason that there is a Dagesh in the Bet of balak is that the Alef preceding it is expressed as a consonant (exception 2).

If this argument is correct, we have Mapik Alef ('expressed consonantally') at the end of some words. Many words have a consonantal Alef at the beginning, e.g. Elokim et (Gen 1:1) ('G-d …') both words start with Alef which is vocalized, hence must be a consonant. Mapik Alef for the middle of words is mentioned explicitly in the Masorah (Psalms 136).

Alef also serves as a vowel as do He, Vav and Yud. These are sometimes referred to as Matres lectionis. In bereshit bara (Gen 1:1) ('In the beginning … created') both Alefs are not vocalized because they themselves are the indicators of the vowel to be read.

There are occasions where Alef is silent. This is so in all 18 occurrences of ruveni, in korim (Psalms 99:6), in all 5 occurrences of yeru et-hashem, and other words where Alef follows Resh. There is also one occurrence where Alef follows Tet. It is chotim (Sam. 1 14:33). Many of these are documented by Minchat Shai.

*A Haskalah grammarian (Berlin, late 18th - early 19th cent.), descendant of R' Yomtov L. Heller and mechutan of R' Akiva Eger. His authoritative Hebrew grammar, Maslol, was very popular; first edition Hamburg 1788, 19th edition Vilna 1893. A facsimile edition has been published in Israel. His Keriat haTorah, Berlin 1814, has an approbation by R' Akiva Eger. Both his books are listed in Friedberg's Bet Eked Sepharim, surprisingly he is not mentioned in Encyclopedia Judaica.

 

 

 

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Parashat Chukat from 5762
Does the second syllable of the Pi'el, 3rd person, past, sing., have a Segol or a Tzere?
vechibes begadav (Num. 19:7) ('and he shall launder his garments') vechibes looks very much like a Pi'el, 3rd person, past, singular verb. Except for one thing: in tables of verbs (both that of R' M. Ch. Luzzato (Sefer HaDikduk leRamchal, ed. Brieger N.Y. 1994) and those published as school texts nowadays) we find the second letter of the Pi'el, 3rd person, past, sing. has a Tsere. However, in the Tenach it is not always so. As a free-standing word chibes occurs twice in the Tenach, once where the trop indicates a pause, and once where it does not, and in both cases the Bet has a Tsere. However, it occurs 12 times with the prefix Vav, once where the trop indicates a pause, and 11 times where it does not, and in all cases the Bet has a Segol. In diber the Bet usually has a Segol, in some occurrences when it has trop indicating a pause there is a Tsere (which is a long vowel - sometimes a pause generates a long vowel), but it requires further study.


* * * *
What do mishkan and mikdash mean here?

et mishkan hashem timei (Num. 19:13) ('he defiled the Tabernacle of G-d'); o be'etzem adam o bekever (ibid. verse 16) ('or a bone or a human or a grave'); et mikdash hashem timei (ibid. verse 20) ('he defiled the Sanctuary of G-d'). Rashi (11th cent.) queries 'If it says "Tabernacle" why does it say "Sanctuary"' and answers by referring the reader to Gemara Shevuot (16b).

R' A. ibn Ezra (12th cent.) does not mention this problem. Quoting the second and third of the above verses he argues that in the third we are told about the defilement of 'bone' and 'grave'. According to R' A. ibn Ezra there is no reference to two separate places. As both Onkelos and Yonatan ben Uzziel translated mikdash as 'mikdesha' (not bey mikdesha or bet mikdash - terms for the Temple used by both of them elsewhere), and R' Saadya Gaon translates it mikdas (the Arabic is virtually the same as the Hebrew), and even Rashi only implied Temple in a reference, it seems that till that time the meaning 'Temple in Jerusalem' was not regarded as plain meaning.

Ramban (13th cent.), the first to raise the question explicitly, provides two answers: 1) in the opinion of our Sages the two terms detail the prohibition of [a defiled person] entering either the Tabernacle in the desert or the Temple in Jerusalem (as Rashi and Hizkuni below). 2) the plain meaning of et mikdash hashem is the sacred sacrifice, for the punishment was already decreed in Leviticus (7:20), and here it is decreed for one who has not been 'sprinkled on the third day and the seventh day' even though they have immersed [in a mikveh]. mikdash hashem means the sacred things of G-d … Ramban says that he thinks the plain meaning is correct (as R' A. ibn Ezra). He then proceeds to discuss esoteric aspects of the issue.

Hizkuni (13th cent.) complements Rashi's commentary providing the quotation. He explains 'If "he defiled the Sanctuary of G-d" by entering it while impure'; [and quotes the Gemara] 'If it says "Tabernacle" why does it say "Sanctuary" and if it says "Sanctuary" why does it say "Tabernacle"? If it had said "Tabernacle" and not "Sanctuary" I would have thought one is guilty with regard to the "Tabernacle" which was anointed by the oil, but for the [permanent] Sanctuary [i.e. the Temple] there would be no guilt, therefore it is included by "Sanctuary". If it said "Sanctuary" and not "Tabernacle" I would have thought one is guilty with regard to the Sanctuary [i.e. the Temple] as its sanctity is everlasting, but for the "Tabernacle" there would be no guilt, therefore it says both "Tabernacle" and "Sanctuary".' Most of the translators and commentators regard the Gemara referred to by Rashi and quoted by Hizkuni, explaining "Tabernacle" as Tabernacle in the desert, and "Sanctuary" as the Temple in Jerusalem as a Drasha. Many modern translators have accepted this as plain meaning.

These comments have been put into book form for publication in English and Hebrew. Dedications are available for both books.

I will be pleased to have comments on these notes on the Parasha.
Good Shabbos, Meshullam Klarberg, 35/4 Meshech Chochma, Kiryat Sefer, Israel 71919
E-mail address: fredit@bezeqint.net

 

 

 

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Parashas Chukas (69) This week's sedra teaches the laws of the Red Heifer and events that happened toward the end of the Israelites travels in the wilderness; the deaths of Miriam and Aaron, the war with the Canaanites and Sichon king of the Emori nation. The most prominent event was the sin of Moses at the Waters of Strife.
Numbers 20:13

They are the Waters of Strife where the Children of Israel contended with Hashem and He was sanctified through them.


RASHI
and He was sanctified through them: Rashi: In that Moses and Aaron died through them; for when the Holy One blessed be He, carries out judgment with His holy ones, He is feared and sanctified by people. And thus it says: "G-d is awesome from His sanctuary' (Psalms 68:36) and it also says: 'I will be sanctified through those who are close to Me.' (Leviticus 10:3).


WHAT IS RASHI SAYING?
Rashi is saying that the words "through them" refer to Moses and Aaron, through their death was G-d sanctified. Others say 'them' may refer to the waters.

If the death of Moses and Aaron was G-d's way of being feared, as Rashi says, what would you ask?

Your Question:


QUESTIONING RASHI
A Question: Ramban questions Rashi's assumption that the death of Moses and Aaron where the means of sanctifying G-d's name, because neither died at that time. Moses lived to be 120 and Aaron to be 123 years old. This is not similar to the case of Aaron's sons, Nadav and Avihu, who died instantaneously when they offered strange fire to G-d. (See Leviticus 10:3) Can you answer this difficult question?

Your Answer:


DEFENDING RASHI
An Answer: While Moses and Aaron didn't die soon after this event, but rather as result of this event they were not allowed to enter the Land of Israel, so, in a sense, they died "early"- dying in the wilderness and not in the Land of Israel. We have a similar situation in the Bereishis story of Adam and Eve eating from the Tree of Knowledge. G-d had said "on the day that you eat from it you will die." But they didn't die on that day; they were only expelled from the Garden. The explanation there is that on that day they became mortal and were doomed to die eventually. So too, in our case we can say that on the day they sinned they were doomed to die, eventually - in the wilderness. Had they not sinned, they would have died but not in the wilderness. So when they died, even if not immediately, was the point in sanctifying G-d.

Shabbat Shalom
Avigdor Bonchek

"What's Bothering Rashi?" is produced by the Institute for the Study of Rashi and Early Commentaries. The five volume set of "What's Bothering Rashi?" is available at all Judaica bookstores.

 

 

 

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Parshas Chukas


--------------------------------------------------------------------------



Reasons and Tastes
The Midrash (Kohelles Rabbah 7:23) relates that Shlomo Hamelech made a special effort to understand the reasons for parah adumah (the red heifer). IN the end he concluded that the subject was still far from his understanding. Parah adumah remained the classic example of a chok, a Divine Law whose purpose completely eludes us.

The Gemara (Sanhedrin 21b) explains that the reasons for the mitzvos were not revealed because in each case in which reasons were given even Shlomo, the wisest of all men, was led to err. The Torah prohibits a kind from marrying an excess of wives lest they turn his heart away from Hashem (Devarim 17:17). Shlomo decided that he therefor ignore it with impunity. At that moment, says the Midrash the yud of the yarbeh -- from which the prohibition is derived -- prostrated itself before Hashem and said, “Ribbono Shel Olam, Shlomo is nullifying me. Today it is I, tomorrow another letter, until the entire Torah will be abrogated.”

HaKadosh Boruch Hu responded, “A thousand like Shlomo will be nullified, but one bit of you will never be nullified.” In the end, Shlomo himself admitted, “That which I thought I understood in the Torah was mere foolishness, for who can fathom or question the wisdom of the King?” (Shemos Rabbah 6:1).

The Midrash is extremely difficult to understand. It seems to imply that Shlomo’s error lay in his understanding of the Torah. Yet it appears that his failure was due to misplaced confidence in his own powers rather than misunderstanding the Torah.

The Mishnah (Berachos 33b) rules that one who says, “As Your mercies, G-d, devolve on the mother bird and its nest, so too, have mercy on us,” must be silenced. The Gemara explains that the requirement of sending away the mother bird prior to taking her eggs is solely a Divine decree, not based on the desire to be merciful to the mother bird, as the forbidden prayer would seem to imply. Yet the Sages themselves say (Devarim Rabbah 6:1): “...So, too, G-d’s mercy extends to the birds, as it says, ‘When you discover a bird’s nest...send away the mother...’”

To resolve this contradiction, we must distinguish between a taste and a reason. If we were asked why we eat, we would answer that we must eat in order to live. If questioned further why we eat bread and not stones, we might refer to the necessary nutrients available in bread but not in stones. But if asked why human beings need these nutrients, or why we are capable to extracting needed minerals from bread and not rocks, we could say nothing more than that is how G-d created the world and the answer lies exclusively in His mind.

Even though we eat to stay alive, Hashem created the world in such a way that our food also has a pleasing taste and aroma. But that taste should never be confused with our reason for eating. Even if our taste buds were destroyed we could not taste our food, we would still have to eat. And if we let our taste buds guide our choice of foods, we might soon die of malnutrition.

The mitzvos are the spiritual nourishment of our neshamah. Why or how a particular mitzvah nourishes our soul we cannot know any more than why G-d created bodies which require certain nutrients. But Hashem wanted the mitzvos to be palatable to us, so he infused them with taste -- ideas and lessons -- that we can understand. We must never confuse, however, the lessons of the mitzvos, with their underlying reasons. Thus all the extensive literature explaining the mitzvos always refers to these explanations as Ta’amei Mitzvos, literally “the tastes of the mitzvos.”

In this light, Meiri explains the verse, “For it is chok for Yisrael a mishpat to the G-d of Yaakov” (Tehillim 81:5). For us, all mitzvos are ultimately chukim, unfathomable decrees. But to Hashem they are all mishpatim, based on an overall plan known only to the Divine mind.

If one entreats G-d, Who has mercy on the birds, to similarly have mercy on us, that entreaty reflects his own determination that he understands the reason for the mitzvah from G-d’s perspective. That is a mistake. We can never know why G-d decreed a particular mitzvah. But to learn from the mitzvah a lesson of mercy, as an enhancement to our performance of the mitzvah, is perfectly acceptable. That is the intent of the Sages in the Midrash mentioned above.

With this distinction between reason and taste, the error of Shlomo becomes clear. The explanations given for the prohibition of marrying too many wives are themselves only ta’amei haTorah -- from the mitzvah based on these explanations is totally unacceptable. Thus Shlomo’s error did not lie exclusively in overconfidence in his own self control. He also misunderstood the Torah by confusing “tastes” and reasons. For this reason, it was the yud that went before Hashem to complain, for the yud represents the command which supersedes all human reckoning as it originates from the Divine mind (Shiurei Da’as, Part III, “Bein Yisrael La’Amim”).

All mitzvos are intrinsically chukim, unfathomable Divine decrees. With respect to some, even the ta’am is obscure, and they are categorized as chukim, and in some the ta’am is more easily discerned, and they are called mishpatim.

Parah adumah is called Chukas HaTorah, a law of the Torah, and not Chukas HaParah, the law of the red heifer, because it demonstrates in the clearest fashion that the entire Torah is based on a Divine understanding beyond our ability to fathom. Only when we base our performance of mitzvos on submission to the decree of the Creator, will they be performed with perfection.

 

 

 

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KASHRUTH ALERT July 02, 2009 Ken’s Steakhouse Balsamic Vinaigrette Brands: Ken's Steakhouse Products: Balsamic Vinaigrette Company: Ken’s Foods Inc. - Marlborough, MA Issue: This product bears an unauthorized OU symbol and is not certified as kosher by the Orthodox Union. Corrective action is being taken.

More OU Kosher Alerts

http://www.ou.org/

 

 

 

 

 

 

 

 

 

 

 

 

 

Noam Shalit to tell UN panel: Gilad's abduction a war crime Ha'aretz - Tel Aviv,Israel By Jack Khoury, Haaretz Correspondent Noam Shalit will ask a United Nations committee on Monday to declare the abduction of his son, Israel Defense Forces ... See all stories on this topic

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Barak-Mitchell Tackle Big Picture IsraCast - Jerusalem,Israel Interviewed on Israel Radio, Barak said the main thing was 'to put the settlement question in the wider context of peace between Israel and the Arab world'. ... See all stories on this topic

 

 

 

 

 

 

 

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QUOTE OF THE DAY

"Make sure to be in with your equals if you're going to fall out with
your superiors."
--- Jewish proverb



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[ J E W I S H L I V I N G ]


---> outlook
The hallmark of a person
By Rabbi Abraham J. Twerski

In an era when when 'spirituality' -- as opposed to religion -- is on
the rise, how can one tell what's authentic and not?

http://www.jewishworldreview.com/twerski/twerski_balak.php3


---> the talkies
'Up', up, and aliya
By Abe Novick

While Obama is watching UP this summer with Sasha and Malia, he can
brush up on his history

http://www.jewishworldreview.com/0709/up.php3




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TODAY: Your Immense Value as a Person is a Divine Gift, Part II

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[ T O D A Y I N H I S T O R Y ]


On this day in …

* 1698, Thomas Savery patents the first steam engine

* 1776, the Continental Congress passed a resolution saying that "these
United Colonies are, and of right ought to be, free and independent
States", although the wording of the formal Declaration of Independence
is not approved until July 4

* 1807, in the wake of the Chesapeake incident, in which the crew of a
British frigate boarded an American ship and forcibly removed four
suspected deserters, President Thomas Jefferson ordered all British
ships to vacate U.S. territorial waters

* 1850, the self-contained gas mask is patented by Benjamin J. Lane

* 1881, President James Garfield was shot by Charles J. Guiteau at the
Washington railroad station; Garfield died the following September.
(Guiteau was hanged in June 1882.)

* 1897, Italian scientist Guglielmo Marconi obtains patent for radio in
London

* 1926, the U.S. Army Air Corps was created

* 1937, aviator Amelia Earhart and navigator Fred Noonan disappeared
over the Pacific Ocean while attempting to make the first
round-the-world flight along the equator

* 1961, author Ernest Hemingway shot himself to death at his home in
Ketchum, Idaho

* 1964, President Lyndon Baines Johnson signed into law a sweeping civil
rights bill passed by Congress

* 1994, a U.S. Air DC-9 crashed in poor weather at Charlotte-Douglas
International Airport in North Carolina, killing 37 of the 57 people
aboard

* 1996, electricity and phone service was knocked out for millions of
customers from Canada to the Southwest after power lines throughout the
West failed on a record-hot day

* 1998, apologizing to viewers and Vietnam War veterans for "serious
faults" in its reporting, Cable News Network retracted a story alleging
U.S. commandos had used nerve gas to kill American defectors during the
war

* 2002, American adventurer Steve Fossett became the first person to fly
a balloon solo around the world as he returned to western Australia

* 2006, conservative free-trader Felipe Calderon defeated leftist Andres
Manuel Lopez Obrador by just 234,000 votes in Mexico's presidential
election

* 2007, President Bush commuted the sentence of former aide I. Lewis
"Scooter" Libby, sparing him from a two-and-half-year prison term in the
CIA leak case

* 2008, Ingrid Betancourt and 14 other FARC hostages are rescued, with
the help of Israel, by the Colombian armed forces



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[ L I F E S T Y L E S ]


* Tech Maven by Mark Kellner: Good photos in a pinch: Nikon's Coolpix
P90
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* Frugal Living: Readers' wisdom
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[ I N S I G H T ]


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Victor Chouah Moche Sponsored by Nancy, David, Elsie and Ma'yan Moche Victor Chouah Moche (1908 - 2007) TEACHER AND COMMUNITY BUILDER His love of Torah - Yisrael - Tefillah - Tehillim - touched many lives. BAGHDAD, Iraq - KOBE, Japan - BROOKLYN, New York To sponsor ATorahMinute please call 516 487 6676 x123 or visit the link after the Torah Minute.   Touching or moving Shabbath candles  by Rabbi Ya'aqob Menashe (Links to the audio appear after the text) Shabbath candles must be lit where they are going to remain. They may not even be moved by a non-Jew. If they were lit in one place and then moved to another it would not be apparent that they were lit in honor of Shabbath. Shabbath candles, over which the Berakha (blessing) was recited, may not be touched because they become Muqseh on account of the Miswah. This applies even if the one who lit them did not yet accept Shabbath. Since mere touching without even moving is forbidden, if a person lights with oil and feels they should add some oil after lighting, it is not permitted. One may, however, light another candle for Shabbath from the flame itself, since one does not actually touch the wick. (See Ben Ish Hai, Shanah Sheniya, Parashath Nowah, Oth Yod Geemal, Yod Dahl) Click here to download the audio     Click here to visit ATorahMinute.com   Subscribe Please let your family, friends and colleagues know about this important new website. They can also sign up at: http://www.atorahminute.com Sponsor  Website sponsorships available. Please call (516) 487-6676 x 123, or visit  http://www.atorahminute.com/sponsoring A project of Midrash BEN ISH HAI and midrash.org   (c) Rabbi Ya'aqob Menashe,  ATorahMinute.com

To sponsor ATorahMinute, please call 516 487 6676 x123 or visit: atorahminute.com/sponsoring To subscribe to ATorahMinute please visit: atorahminute.com/subscribe About For the first year, ending with the 100th Hillula of the Ben Ish Hai on 13th Elul 5769 (September '09), Rabbi Ya'aqob Menashe will be giving Halakhoth and pearls of Torah from the Ben Ish Hai, Hakham Yoseph Hayyim, 'a"h. After that the daily bulletins will include a wide variety of sources. Spread the word Please forward your daily emails to your contacts, but remove the "manage your subscription" link at the bottom, so they don't unsubscribe you by mistake. Brought to you by ATorahMinute.com is a  project of Midrash BEN ISH HAI.

 

 

 

 

 

 

 

 

 

 

 

 

 

SPIEGEL ONLINE

INTERNATIONAL NEWSLETTER

Compiled on July 2, 2009, 08:13 PM CET

TWO VIEWS ON AFGHANISTAN MISSION 'The War Is a Breeding Program for Terrorists' Germany's military deployment in Afghanistan has split public opinion back home. SPIEGEL talks to former German Defense Minister Peter Struck and Jürgen Todenhöfer, a prominent critic of the war, about civilian victims of American bombing attacks, negotiations with the Taliban and the role of al-Qaida.

DIPLOMATIC QUANDRY EU Stumped on How to Deal with Iran As the clampdown in Iran continues, the European Union is debating how it can best respond to the war of words Tehran is waging against it: Should it impose new sanctions, restrict visas or even pull out all its 27 ambassadors? But the measures could mainly damage the Iranian opposition.

OPINION Saying Auf Wiedersehen to a Strong Europe Euro-skeptics have plenty of reasons to celebrate. By strengthening national parliaments vis-a-vis the EU, Germany's highest court has ended the dream of a 'United States of Europe.' And that's good news for Eastern European countries, who often feel bullied by Germany, the alliance's heavyweight. SPIEGEL 360: Our Full Coverage of the European Union

THE STEINBRÜCK SHOW German Finance Minister Accuses Brits of Kowtowing to Bankers Peer Steinbrück is back on the verbal warpath. This week's target is a returning guest -- Britain. The alleged offense at 10 Downing Street: torpedoing efforts at EU financial reform to keep London bankers happy.

BERLIN FASHION WEEK Glamour, Gowns and Garter Belts The fashion industry has come to Berlin this week, with the German capital hosting four major fashion events. Millions are being made, thousands have come to take part. But it's not high fashion that's making all the money -- a trade fair is coming to the rescue of German designers. Photo Gallery: Bread and Butter Berlin Photo Gallery: Behind the Scenes at Berlin Fashion Week

BUCKING THE TREND H&M Stays Upbeat in Tough Times Despite the global economic downturn, Swedish discount fashion chain is ramping up its international expansion efforts, with plans to open 159 new stores by November.

UNEXPECTED BOOST Voting Quirk Could Favor Merkel in German Elections "Overhang seats," an odd aspect of Germany's complex electoral system, might give Chancellor Angela Merkel's conservatives an unexpected boost in the upcoming elections. The Social Democrats are itching to change the system but fear doing so might bring down the current government.

THE WORLD FROM BERLIN Double- Talk on Afghanistan Reaching 'New Level of Absurdity' Germany's parliament will decide Thursday whether to extend the country's military mandate and send AWACS planes to Afghanistan. German commentators support it but take the government to task for giving 'hang in there' speeches rather than fostering real debate.

LANDSCAPING THE DEATH STRIP A Vision of the Berlin Wall as a Giant Garden While the Wall stood, the zone between East and West Berlin was a potentially deadly space. But since the end of the Cold War, it has mostly stood barren. Now a Dutch landscape architect wants to transform the former no man's land into a series of secret gardens and recreational areas. Photo Gallery: Landscaping the Death Strip SPIEGEL 360: 20 Years After the Wall

HE'S WILLKOMMEN IN GERMANY Berlin Gives Green Light to Obama's Ambassador Pick It took some time, but now it's official. Former Goldman Sachs banker Phil Murphy is expected to become the next US ambassador to Berlin. SPIEGEL ONLINE has learned that the office of the German president has given its blessing to the appointment. He is expected to be named by Obama soon.

PICTURE THIS Bobbing, No Apples Overview: Picture This

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