Engraved

Why does the Torah introduce the mitzvah of the parah adumah with the phrase זֹאת חֻקַּת הַתּוֹרָה, This is the law of the Torah, wouldn’t it have been more fitting to say זֹאת חֻקַּת הַפָּרָה, This is the law of the cow, as it does with other commandments like such as זֹאת חֻקַּת הַפֶּסַח, This is the law of the Pesach offering?

The Or HaChaim explains that the Torah isn’t merely presenting the law of the parah adumah—it is revealing a foundational principle for the entire Torah. What is that principle?  The parah adumah is the quintessential chok—a command that defies human logic. By calling it “the law of the Torah,” the Torah is teaching us that this approach applies to all mitzvot: just as we fulfill a chok not because we understand it, but because it is the will of Hashem, so too every mitzvah—whether rational or beyond comprehension—must ultimately be fulfilled because Hashem commanded it. Our commitment is not rooted in intellect but in submission to Divine will.

The word חק shares its root with the word חקיקה, meaning “engraving.”  Written text lies atop the parchment, it is separate and is removable.  However, engraved text  is carved into the stone and becomes one with the surface itself.  So too, when we fulfill a mitzvah only because it makes sense to us, it remains external, superimposed on our identity. But when we perform Hashem’s will because it is His will, the mitzvah becomes engraved into our soul. The mitzvah performed shapes the identity of the person (see Likutay Sichos volume 8.) 

When there is a lack of water Moshe is instructed to speak to the rock.  But earlier, in parshat Beshalach, when the people complained  they were thirsty Moshe is instructed to hit the rock, what is the difference between these two episodes?  The answer lies in viewing the rock not merely as a source of water, but as a metaphor for accessing the inner being of the people. To draw water from the rock is to access the waters of spiritual vibrancy.

In Beshalach, Bnei Yisrael had not yet stood at Har Sinai. They had not yet entered into the covenant of Torah, the eternal bond engraved (chakikah) into their essence. They still required an external impact, a bang, to break open the spiritual barriers that concealed their dormant holiness.  Hence, Moshe was told to strike the rock.  But in Chukas, Klal Yisrael had experienced Matan Torah, they already obtained  "חיי עולם נטע בתוכנו", “eternal life was planted within us.” The Torah was no longer external to them; it was engraved into their souls. The appropriate approach, then, was no longer force, but gentle speech to bring  out the deep inner connection that already existed.  

The meforshim have a struggle to pinpoint exactly what Moshe Rabbenu did wrong at the מי מריבה, but no matter how we explain the sin, why is it deemed so bad that Moshe Rabbenu's opportunity to enter Eretz Yisrael is revoked?  Many of the Chassidic seforim explain each in their own way that the sin was not so bad in its own right to be the סיבה, the cause, for Moshe Rabbenu to lose out but rather was a סימן, a sign that Moshe was no longer fit to be the leader.  Moshe Rabbenu led a people  who required miracles and awe, a generation whose spiritual growth was catalyzed through external force, he had to lead with the stick. so to speak.  But now, a new generation had matured. Their connection to Hashem was deeply rooted; they no longer needed to be struck to awaken. They needed to be spoken to, to merely shake off the dust to reveal that connection. Moshe’s leadership style, perfect for the generation that left Egypt wilderness, was no longer fit for the current generation.  Sometimes while a leader may be a great person, he is no longer able to connect to the next generation, his methods and messaging is old and outdated and there is need for younger leadership, those who speak to the ears of the current generation, to step up.  

This shift is reflected in the contrasting shirot of Bnei Yisrael.  At Yam Suf, it is Moshe who leads, אש ישיר משה and the people follow his lead in song and spirit. They required someone to draw the praise from them.  However, in the song of the Be’ar Miriam, the well of Miriam, Moshe’s name is absent as the Sfas Emes notes.  Why?  Because now the people sang on their own.  It is the same as the difference between a pit and a well.  A pit is reliant on external rain, while a well draws water from deep within. The song of the be'ar was not just for the be'ar of Miriam, it was about their internal well. Klal Yisrael had become a well, they had their own deep spiritual connection to Hashem and could feel the spiritual uplifting expressed in a shira.  They no longer needed Moshe to place the words in their mouths. The song sprung forth from within themselves.  The recognition of Hashem was engraved in their hearts.

Must Gentiles Believe In Hashem

Rambam Laws of Kings (Ch 8 Law 11) כָּל הַמְקַבֵּל שֶׁבַע מִצְוֹת וְנִזְהָר לַעֲשׂוֹתָן הֲרֵי זֶה מֵחֲסִידֵי אֻמּוֹת הָעוֹלָם. וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְהוּא שֶׁיְּקַבֵּל אוֹתָן וְיַעֲשֶׂה אוֹתָן מִפְּנֵי שֶׁצִּוָּה בָּהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה וְהוֹדִיעָנוּ עַל יְדֵי משֶׁה רַבֵּנוּ שֶׁבְּנֵי נֹחַ מִקֹּדֶם נִצְטַוּוּ בָּהֶן. אֲבָל אִם עֲשָׂאָן מִפְּנֵי הֶכְרֵעַ הַדַּעַת אֵין זֶה גֵּר תּוֹשָׁב וְאֵינוֹ מֵחֲסִידֵי אֻמּוֹת הָעוֹלָם וְלֹא מֵחַכְמֵיהֶם.  What dos the Rambam mean, is the fulfillment of the 7 mitzvot not as a commandment of G-d in the Torah, a lack of fulfillment of the 7 commandments, or is it an additional law necessary to fulfill if a gentile wants a portion in עולם הבא?  If it is a lack of fulfillment of the commandments, why doesn't the Rambam say the gentile is held culpable for violating them, and if  not, then why is this a necessary condition to merit עולם הבא?    

It would seem the Rambam is saying that fulfillment of 7 mitzvot means the gentile is not doing anything wrong, but to merit to עולם הבא it is required to have a recognition in G-d that gave the 7 commandments.  See more about this and a twist of Rav Kook on the Rambam in 'גר תושב, חסיד אומות העולם וחכם אומות העולם.'  

The Rambam refers to a gentile who keeps 7 mitzvot but not as a command of Hashem.  Why does the gentile not keep them as a command of Hashem, is he ignorant of the fact that He commanded them, doesn't believe He did or doesn't believe in G-d?  Is belief in G-d a command upon gentiles?  There is somewhat of a discussion about this topic on forums, here and here.  It does seem to be the overwhelming opinion that a gentile must believe in Hashem and it is part of the prohibition against idolatry, blasphemy, part of the nature of commandments to mean there must be a Commander or maybe it is just a logical deduction.  Rav Moshe takes this a step further and says since a gentile must believe in Hashem, he is obligated to pray during an עת צרה as that is a demonstration of one's belief in Hashem.

This may paly a role in the question discussed by Rav Herzog (in teshuva to his son about joining Pope for anti-Communist declaration) if it is better for a gentile to be an ashiest or worshipper of avodah zarah. 

Unstable Energy

Korach’s rebellion can be understood that he was objected to order, boundaries and divisions. His cry of כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים was since h recognized the inner spark of holiness within everything and wanted that potential to be actualized.  His arguments of that a tallis totally made of techeles and a house full of seforim demonstrate his point that with a lot of spiritual energy one need not be bound by the strict parameters of the law.  Korach saw the spiritual energy around him and wished to tap into its power.  The argument against Moshe and Aharon is that if everyone can become in tune with their spiritual potential, there is no need for leaders.  

However, Korach’s failure lay in his denial of boundaries. The need for parameters for mitzvot, different levels of kedusha, separation between Kohanim and Leviim, between leaders and lay people, is because in order to properly access kedusha there must be a kli.  There must be order otherwise there is just chaos.  The divisions and boundaries due not serve as limitations, but as a vessel to hold and direct kedusha.

By denying boundaries, Korach essentially overexposed himself to uncontained energy.  His end is to fall into שאול.  The שאול is the underground, the strong forces of energy contained beneath the earth's surface representing the the abyss of unharnessed spiritual energy.  

Yet, the Kabbalists tell that in the future Korach's vision will be realized.  When the world will be purified, and all souls refined, we will be able to access the kedusha which is inherent in everything. 

As the Chassidic expression goes, to bring about the redemption it is necessary to use אורות דתוהו בכלים דתיקון.  Using chaotic force of energy must be necessary but it must be limited by the vessels to give it order. 

The Challah And Tzitzit Message

Why are the mitzvot of challah and tzitzis given after the sin of the meraglim?  The Sfas Emes (5661) explains the idea of the mitzvah of challah is to recognize that even in the most basic gashmi needs of a person, in the staple of his life, there is a G-dly spark that illuminates one's actions.  In other seforim it says (see Igra D''Kallah, Megalleh Amukot) that the parsha of challah, ראשית עריסותיכם, כי תבואו אל הארץ,  hints to the idea that at the beginning of the day, when you get out of bed (עריסה also means a bed,) when the neshama returns to the gashmi, at the beginning of the gashmi needs a person needs to take care of, one should acknowledge how it ties into their spiritual accomplishments.  

The Sefer HaChinuch says that the lavan strings of the tzitzit represent the body of a person and the techeles strings represent the nefesh.  The strings are intertwined since the nefesh and gashmi must be united.  

The sin of the meraglim was that they viewed the gashmi as separate from the ruchni and hence they did not want to enter Eretz Yisrael.  The mitzvot that come after are to demonstrate the mistake of the meraglim.    

The Traveling Aron

 Why is the parsha of ויהי בנסוע the parsha to separate between the events of פורעניות?  

The Baal HaTurim (Terumah 25:10) says ארון אותיות אורן שיש בה אורן של ישראל ואותיות נורא כי הוא אש אוכלה.  The Aron represents the fire of Torah and the middah of נורא.   

The Gemarah Yoma (69b) says the Anshei Knesset Hagedolah reinstituted saying in Shemone Esrai הנורא even after the golut since הן נוראותיו שאלמלא מוראו של הקב"ה היאך אומה אחת יכולה להתקיים בין האומות.  In other words, the fact that Klal Yisrael can survive through the golut is a fulfillment of the middah of נורא.  What ensures this kium through the golus?  The אור of the Torah.  It is the fact that the Torah is carried with us through all the stages of the golus, that will ensure there will be a וינוחו, that we will ultimately come to a final stop.  The Gemarah says that there are 85 words in the parsha of ויהי בנסוע which tells us that is the minimal amount of words to define a sefer Torah.  85 is פה, it is the Torah of the פה, the Torah שבעל פה that allows for this continuum. 

Choosing

In the Mishna the holiday of Shavuot is refered to as Atzeret.  Why does it bear this name if that is not the name the Torah says and if it is the correct name why does the Torah not call Shavuot Atzeret?  The holiday of Shavuot has no mitzvot attached to it as do the other holidays, why not?  The Magen Avraham (60:2) says when one says in ahavas olam/ahavah rabbah ובנו בחרת מכל עם ולשון one should have in mind Matan Torah.  What does Hashem's choosing of us have to do with Matan Torah?  

True bechirah is when chooses without any reason for the choice.  For the most part when one has a choice and chooses one way over the other, it is due to some reason or some favoritism to one choice over the other.  That is why one is hard pressed to find a choice made out of ultimate bechirah of purely choosing just for the sake of choosing.  When Hashem gave the Torah to Klal Yisrael is wasn't due to the positive traits within the nation but rather just due to the ultimate choice of Hashem.  Hashem desired, he chose Klal Yisrael to be the people to receive the Torah.  This is why Hashem offered the Torah to the gentiles.  Why bother if he knows they will not accept?  Because it shows that there was no favoritism in choosing Klal Yisrael, everyone had equal opportunity to obtain the Torah (Likutay Sichos volume 4 hasafos Shavuot.)  Reciprocally, Klal Yisrael chose to due the desire of Hashem.  Hence the aseres hadibros include basic commandments such as not to kill, steal, commit adultery etc. since even the most basic commandments are not fulfilled due to human understanding of the law but due to choosing to due the desire of Hashem (see Likutay Sichos volume 28 sicha of 12 Sivan.)  

The Kedushat Levi gives a few explanations of the name of the holiday being Atzeret.  One of his explanations is that there are no specific mitzvot attached to the holiday and the only thing that designates it as being a holiday is being עצור, stopping from work. In other words, every holiday has a mitzvah that reflects the mood of the holiday.  There is a reason, a logic for why we celebrate those days as special days.  On Shavuot, we are celebrating the ובנו בחרת, the innate choosing of Klal Yisrael by Hashem and that can not be limited to the container of specific mitzvot (see sicha ibid.)  However, why does the Torah not call the holiday Atzeret?  Possibly, the Torah refers to the holiday by what we have to do to be prepared, we have the weeks of preparation for Shavuot.  However, Klal Yisrael calls the holiday Atzeret to reflect the unlimited connection to Hashem established on the holiday.    

When To Stop When To Strive

In Parshas Bamidbar, we read about the arrangement of the tribes of Klal Yisrael in the desert, each encamped under its own flag. The Midrash (Bamidbar Rabbah 2:3) teaches that this concept of encampments under flags originated with a vision at Matan Torah: "When Hashem gave the Torah, twenty-two thousand angels descended with Him, all arranged in camps, each with flags. Klal Yisrael saw them and desired flags. Hashem said, ‘They desire flags? I will fulfill their desire."  What did Klal Yisrael see in the arrangement of the angles that was so inspirational and what is the significance of the flags?  The Meor Vashemesh explains that Klal Yisrael was moved by the order and individuality of the angels. Each malach had its own place, purpose, and mission — yet they were all harmoniously unified in service of Hashem. Klal Yisrael longed for that same clarity of identity and purpose.  The flag, in this view, represents the unique role of each tribe, and by extension, each individual Jew. This is a powerful message for us: Everyone has a place in Klal Yisrael. Even if our strengths are different , whether in Torah, chessed, prayer, leadership, or creativity, each person’s contribution is essential to the collective mission.  However, the Sfas Emes (5635)  offers a different interpretation of the Midrash.  The Sfas Emes sees the flag not merely a sign of where one is, but a banner pointing to something higher, a connection to something beyond the self. There are various natural levels of capabilities granted to the different forms of creations that exist in the world.  The flags carried by Klal Yisrael represent that we are not capped by the capabilities granted to us, but we have the ability to connect directly to Hashem.  The Sfas Emes cites the continuation of the Midrash that interprets the word דגל like the word דיגול, skipping or jumping.  Through a yearning to come close to Hashem, one can leap beyond their natural place, beyond their predetermined borders. 

In Parshat Yisro it says there was a boundary erected around Sinai so that people would not scale the mountain.  The Panim Yavos says it wasn't a physical boundary, but a boundary of extreme spirituality.  Why should people be restrained from going up the mountain if there was a greater kedusha present there?  Sometimes, a person can reach too high, too fast. If one attempts to connect to levels of holiness beyond their current capacity, it can become overwhelming and cause destruction.  Growth that is not balanced can be dangerous.

Chazal say the gentiles were offered the Torah and they refused because they felt they couldn’t stand up to the commandments.  Klal Yisroel accepted the Torah and that’s why they are the chosen nation.  The Sfas Emes asks why is Klal Yisrael given such credit for accepting the Torah, there was nothing in the Torah against Klal Yisroel’s nature?  He answers that what went against the nature of Klal Yisroel was to be contained within the boundary.  The nature of a Jews to climb higher and higher, to be contained is something a Jew has a hard time dealing with.  Since they listened to the commandment not to scale the mountain, it was proof that they would accept Hashem’s word even when it went against their nature. 

The two approaches in Midrash, although contradictory, are like most other things, the dualism necessary to find equilibrium.  On the one hand one has to know their place, be honest as to what their capabilities are but at the same time one can't feel complacent but must push themselves to expand their boundaries.  For a person to suddenly attempt to finish Shas every year when one is accustomed to learning daf yomi, that would probably be jumping beyond one's capabilities.  That would be going beyond the boundary, up the mountain.  But after one has gone through a few cycles of daf yomi, it may be feasible for a person to try to push the boundary a little, to maybe add some depth to the study, or adding to one's learning in another format.   Is one supposed to find their place and say I will not go further, not scale the mountain or should one push to grow beyond their place?  Both. Find your place. Know your identity. But never stop yearning for more.