Cry

 A mashal from Rav Pinkas as to why Maschiach in born on 9 Av which I liked. 

42, 48 And Safe Spaces

וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַֽלְוִיִּ֔ם אֵ֚ת שֵֽׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָֽרֹצֵ֑חַ וַֽעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר כָּל־הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַֽלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן:  The first possuk indicates that the 6 cities are separate from the 42 cities given to the Leviem but then the next possuk indicates they all belong to the Leviem (Or HaChayim)?  Furthermore, why say 6 + 42 cities and then add it up to 48, we can do the math to figure out it equals 48?  Add why does it add וְאֶת־מִגְרְשֵׁיהֶֽן? 

There is another 42 in the parsha and that is the number of stops that Klal Yisrael had as they traveled through the desert. The Magen Avraham (528:8) says in the name of the Tzror Hamor that all the travels should be read as one aliyah without any breaks because they correspond to the 42 letter name of Hashem.  This name corresponds to the 42 letters in אנא בכח which is split into 7 lines of 6 words each which aligns with the 6 middot * each other including malchut, 6*7 = 42.  Each stop corresponded with Klal Yisrael perfecting another one of all of the various combinations of the middot.  The Ohav Yisrael notes that their are 42 letters in the parsha of shema.  For every one of the stops of Klal Yisrael they transformed another middah and channeled it for the service of Hashem.  As noted by the Shem MiShmuel, each step was a step closer to the full fulfillment of ואהבת.        

The Ohav Yisrael also notes that the possuk of Shema has 6 words.  These correspond to the 6 cities designated as ערי מלקט.  The additional 42 cities of the Leviem correspond to the parsha of ואהבת.  The Ohev Yisrael says the message of ערי מלקט is that one who has sinned to get back on track should first focus on the 6, on shema, on מסירת נפש.  After that, there are 42, meaning you take that power of מסיר נפש, of total devotion to Hashem and put it to use channeling it for the proper usage of Torah and mitzvot.  In light of this we can understand why the Torah starts with 6 cities and says then add 42, for the starting point is the parsha of shema, of מסירת נפש and then one can channel it into the 42.

Another way to express the flow from 6 to 42 would be that one has to start with the main 6 middot and then one can fan out to perfect all the various combinations.  Then the possuk says there will be 48 cities, meaning one will only get to 48 if one goes it the proper order of 6 and then 42.  What is 48?  48 in lashon hakodesh is מח, brain.  The end degree of wisdom is represented by the number 48.  There are 48 ways the Torah is acquired for each gate has a prerequisite.  The Zohar (Berashis 125a) says every day there are 48 drops of wisdom for that is the maximum gates of wisdom open to man to acquire.  (Mei Hashiloach first piece Vayikra says only Moshe could reach level 49 , but everyone else maxes out at 48, see more about the number 48 in a piece by Rabbi Zave Rudman.)  The goal of all the perfection of the middot is to allow one to access the maximum amount of potential of wisdom available.  This is to atone for an act of שוגג which is an element of בבלי דעת as described by the possuk in Vaeschanan.  The possuk concludes וְאֶת־מִגְרְשֵׁיהֶֽן which as the Meor Vashemesh explains לפי דרכו alludes to the idea than when one does teshuva in a manner of perfecting one's middot and purifying one's מח it will push out, מגרש all possible tumot and negative effects and qualities that may have been attached to the person.  

The Arizal teaches (likutim Bo) that the various combinations that can be made from the 5 letters of the name אלקים are 120.  That means each letter is responsible for 24 additional ways.  He says that Cham the son of Noach took over two letters of the combinations, hence he is called חם, for 2*24 = 48.  That is the root of the golus in the hands of Egypt, the descendent of חם.  We may suggest as well that the golus to the 48 ערי מלקט is also an outgrow from of the חם within a person that needs to be cleansed. 

The עיר מקלט as a safe space for the person who is stuck in golut is of course akin to our situation in golut, especially poignant durin this time of the year.  The Gemarah Maakot (10a) tells us דברי תורה שהן קולטין.  Our עיר מקלט is the words of Torah that sharpen our מח and ensure our continuity through the difficult golut until we are perfected enough to merit to be able to leave.  

מענין לענין, the Mishna Makot (2:7) says אֵינוֹ יוֹצֵא לֹא לְעֵדוּת מִצְוָה וְלֹא לְעֵדוּת מָמוֹן וְלֹא לְעֵדוּת נְפָשׁוֹת. וַאֲפִלּוּ יִשְׂרָאֵל צְרִיכִים לוֹ, וַאֲפִלּוּ שַׂר צְבָא יִשְׂרָאֵל כְּיוֹאָב בֶּן צְרוּיָה, אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (במדבר לה) אֲשֶׁר נָס שָׁמָּה, שָׁם תְּהֵא דִירָתוֹ, שָׁם תְּהֵא מִיתָתוֹ, שָׁם תְּהֵא קְבוּרָתוֹ.  Why does one in an עיר מקלט not leave to help to Klal Yisrael in battle?  The Or Sameach says because he doesn't have to put himself in danger of being killed by the גואל הדם even to save others.  Rav Unterman finds this incredulous and he says the peshat is that just as one who kills on purpose gets killed, so too one who kills by accident has to be removed from the rest of the world.  He is exiled to one city and we learn from the word שמה that he remains totally rooted there working on perfecting himself totally divorced from anyone else.  The reason he doesn't leave is not because he is not permitted to leave due to an issur or that he may get killed but rather this is a unique din for someone who kills by accident that he has no interests and no obligations toward the outside world.  His entire world view is inward and hence there is nothing that can budge him from his place. 

Different Mice

The Gemarah Avodah Zarah (68b) says ההוא עכברא דנפל לחביתא דשיכרא אסריה רב לההוא שיכרא אמרוה רבנן קמיה דרב ששת נימא קסבר נט"ל אסור ... מתקיף לה רב שימי מנהרדעא ומי מאיס והלא עולה על שלחן של מלכים אמר רב שימי מנהרדעא לא קשיא הא בדדברא הא בדמתא.  The Gemarah says (Sefaria translation) "Rav Shimi of Neharde’a objects to the assumption that a mouse is repulsive: And is it repulsive? But isn’t it served at the table of kings and considered a delicacy? Rav Shimi of Neharde’a said in clarification: This is not difficult. This statement, that a mouse is served as a delicacy, is stated with regard to a field mouse, and that statement, that it is repulsive, is stated with regard to a city mouse."  Rashi says עכבר דדברא - אשקור"ל בלע"ז which seems to mean a עכבר דדברא which is eaten is a squirrel. However, it seems funny to be that it bears the same same as a mouse, a עכבר.  In light of an article on practicalselfreliance.com highlighting the Roman custom to eat dormice mice I tend to think that is what Rashi and the Gemarah is referring to.  The Gemarah is differentiating between a house mouse which is not eaten and is disgusting and the dormice mouse which has a somewhat bushy tail like a squirrel and was eaten as a delicacy in ancient Rome.  

Cancelling The Vow Of Golus

The Rambam Nedarim (7:9) rules אָסַר עַל עַצְמוֹ הֲנָיַת בְּנֵי הָעִיר אָסוּר לְהִשָּׁאֵל עַל נִדְרוֹ לְחָכָם מִבְּנֵי אוֹתָהּ הָעִיר, "if he forbade himself from benefiting from the inhabitants of a city, he is forbidden to ask the sage of the city for the repeal of his vow."  Presumably this is since it affects the one nullifying the vow he may be lean to nullify the vow improperly.  The Mishne L'melech asks  וקשיא לי מאותה הגדה דפרק הספינה דרבה בר בר חנה שמע בת קול אומרת אוי לי שנשבעתי ועכשיו שנשבעתי מי מיפר לי כו' ולפי דברי הירושלמי לא היה יכול רבה להתיר שבועה זו לפי שהיה נוגע בדבר.  How does the Gemarah Bava Bathra (74a) say that Rabba bar bar Chana should have been מפיר the oath of Hashem to put us in golus?  A few answers are recorded on portal daf yomi.  Another question is that the Gemarah uses the terminology מפיר, that is the terminology used for a husband nullifying his wife's vow, not the terminology for a chacham which is התרה?  Tosfos Bechorot (37a) says the Gemarah just uses the terminology of the possuk even though it is imprecise.  However, the Shittah Bava Bathra says אי נמי יש כח ביד צדיקים לבטל גזרת הקדוש ברוך הוא ושבועה.  What does he mean?  The Chidah understands that he means that it is not a regular din of nullifying nedarim, the Gemarah just means that a tzaddik has power over what happens in the world and Rabbah should have taken the opportunity to pray for the decree of the golus to be removed.  In his words,  דנקט מופר דיש כח ביד הצדיקים לבטל גזרת ה' ושבועה ואם כן אינו בסוג דין נדרים דהצדיקים מבטלים הגזרה אף שהם נוגעים בדבר ומשו"ה אפיקיה בלשון מופר לומר דאינו דין נדר שהנוגע אינו יכול להתיר. 

However, there is another approach.  The Midrash Devarim Rabbah (2:8) says  דָּבָר אַחֵר, אַתָּה הַחִלֹּותָ, אָמַר רַבִּי רְאוּבֵן אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, לָמָּה אַתְּ עוֹשֶׂה לִי כָּךְ, אַתָּה הִתְחַלְתָּ לָבוֹא אֶצְלִי, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ג, ב): וַיֵּרָא מַלְאַךְ ה' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה, אָמַר לוֹ מִשֶּׁגִּדַּלְתָּ אוֹתִי אַתָּה מוֹרִידֵנִי מִגְדֻלָּתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲרֵי נִשְׁבַּעְתִּי, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה הַחִלֹּותָ, כְּשֶׁבִּקַּשְׁתָּ לֹא חִלַּלְתָּ הַשְּׁבוּעָה, לֹא נִשְׁבַּעְתָּ שֶׁאַתָּה מְכַלֶּה אֶת בָּנֶיךָ בָּעֵגֶל וְחָזַרְתָּ בְּךָ, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה'  Moshe asked Hashem to violate his oath to allow him to enter Eretz Yisrael.  How could he ask Hashem to violate his oath?  Rather, what he was asking explains the Kasnot Or was that Moshe would nullify the vow.  This is based upon the Midrash Tehillim (90:4) דבר אחר אמר רבי יהודא בר' סימון בשם ריש לקיש למה נקרא שמו איש האלקים מה האיש אם מבקש להפר נדרי אשתו מפר ואם מבקש מקיים שנאמר (במדבר ל יד) אישה יפירנו וגו'. כך כביכול משה אומר להקב"ה (שם י לה-לו) קומה ה'. שובה ה.  Moshe could nullify the vow like a husband.  He was saying I will nullify your vow.  The response the Kasnot Or explain based upon another Midrash is that it was a neder made in front of Beit Din which a husband can not nullify.  In light of this, the Shittah means literally that a tzaddik can be like the husband and nullify the vows of Hashem (the Chidah does seem to entertain this idea but does not like comparing anyone to Moshe, עיי"ש.)    

Inspiration Perspiration And Integration

The Lubavitcher Rebbe (Likutay Sichos volume 28,) points out there are three different modes described regarding the division of the land of Eretz Yisrael.  There is the mode of yerusha, inheritance, highlighted by the daughters of Tzafchlad who inherited their father, the mode of division based upon the size of the shevatim, in other words a logical division, and the mode of alloting portions by way of the Divine lottery.  Similarly, the Rebbe notes (Likutay Sichos Mattos volume 13,) that we find in pessukim and Chazal the Torah referred to as a yerusha, מורשה קהלת יעקב, a sale, כִּי לֶקַח טוב נָתַתִּי לָכֶם and a present, Berachot (5a.)  Why are there three different descriptions and methods given for these two integral items, Eretz Yisrael and the Torah?  These three methods are not just three different means used to divide Eretz Yisrael and three descriptions of the Torah but are indicative of three ways of connecting to Eretz Yisrael, the Torah and Hashem.  What are these three methods? 

One way of connection is via an external inspiration, an אתערותא דלתתא, which arouses a person to matters of kedusha.  That is represented by the lottery in dividing Eretz Yisrael and the present in regard to the Torah where there is no work involved, one merely receives.  Sometimes one is filled with a burst of inspiration to connect to Hashem.  Another method is the method of the sale or division based upon the size of the shevet, this represents the method of an internal work by the individual like one who pays for something or using one's own logic to allot the portions of land.  This is the method of working to establish a greater connection to Hashem.  The final way is that of the yerusha.  Even though an inheritance is something passed on to the the recipient for free, as the Gemarah says בן קם תית אביו, a son takes the place of his father, it is not merely that the son takes over the estate of the father, but he is in his place.  This is due to the deep, internal bond that exists between the father and son.  The son doesn't merely receive from his father, he takes over the estate due to his innate connection to his father.  So too, this is an inspiration that comes to a person because one is always attached to Hashem and sometimes that connection is more readily felt.      

We say in davening every day,אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרוּשָּׁתֵנוּ, "We are fortunate! How good is our portion! How pleasant is our lot! How beautiful is our inheritance!"  These three expression of חלקנו, גורלנו וירושתנו line up with these three methods of connection to Hashem.  As our portion, something we work on to make it ours, our lot, that we are given and our inheritance, that which we are inherently connected to. 

These are not merely three distinct methods of inspiration but are three ways that build upon each other.  In fact, as the Tanya chapter 3 notes, every deep thought that makes a difference to a person goes through these three stages.  There is the initial spark of the thought which is an external revelation which is called  חכמה and then the person internalizes and works out the thought until its details and boundaries are clear which is בינה.  Finally, the person feels the impact of the thought, becomes united with it, and acts accordingly which is דעת.   

It may be possible to suggest that the period of the three weeks from 17 Tammuz until 9 Av also correspond to these three methods.  The first week we are shocked into the feeling of mourning over the Mikdash with the fast of 17 Tammuz and the commencement of the laws of the three weeks.  The second week is the time to acquire the mourning where we must work on our understanding of golut and longing for geulah and the final week is to internalize and integrate these feelings into our lives.

No Spirituality

Balak sends a message to Bilam, עַ֣ם יָצָ֤א מִמִּצְרַ֨יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא ישֵׁ֖ב מִמֻּלִֽ, A people has come out of Egypt, and behold, they have covered the eye of the land, and they are stationed opposite me.  According to Rashi the words כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ refers to the killing of Sichon and Og who were the guardians of the land.  Why does the possuk use the word כסה, cover to refer to destruction, we would expect the word to be destroyed, killed, a harsher word to convey that they were wiped out.  Furthermore, why does the possuk use the word עיו, eye, to refer to taking over the land?  

The Sfas Emes says כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ refers to the idea that Klal Yisrael takes the ארץ, the total gashmious and and they find the ruchnious aspect of it.  What Balak was afraid of what not a physical destruction but a spiritual elevation.  He did not want to be bothered with having a spiritual way of living life, he preferred to continue living the way he always had. The Chasam Sofer adds based upon the writings of the Shla that the letter עין is often inserted to take something of holiness and lower it.  An example of this is seen in the name of בלעם himself.  the name בלעם contains the word לבם, their heart and has an עין added to it.  בלעם was a heart contaminator.  He took the capability of kedusha that he had but exchanged it for tumah purposes.  This fits with the Sfas Emes that the complaint of Balak is that Klal Yisrael is covering the עין, they are covering over our ability to use the base aspects of the world for tumah and instead are infusing it with kedusha.  That is why he approaches בלעם to reinsert the עין of tumah back into everyday activities.  With this idea we can read the possuk differently.  כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ means that Klal Yisrael has covered over our natural tumah way of living by introducing kedusha into the very basic aspects of our lives and we are not willing to tolerate it.  In other words, Balak was not not able to tolerate a change of adding kedusha into his life.  

Defying Death

Rashi (20:1) says לָמָּה נִסְמְכָה פָרָשַׁת מִיתַת מִרְיָם לְפָרָשַׁת פָּרָה אֲדֻמָּה? לוֹמַר לְךָ, מַה קָּרְבָּנוֹת מְכַפְּרִין, אַף מִיתַת צַדִּיקִים מְכַפֶּרֶת.  Why is the limud that the death of a tzadik atones derived from the juxtaposition to parah adumah and not any other korban?  Furthermore, the para is not even like a regular korban as it is not offered in the Mikdash and there is nothing offered on the mizbaoch?  In addition, it is not even a technical kaparah?  

Rashi (19:2) says וְיִקְחוּ אֵלֶיךָ: לְעוֹלָם הִיא נִקְרֵאת עַל שִׁמְךָ — פָּרָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר.  Why is it important that the parah is callled the parah of Moshe?  The Midrash says וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לְךָ אֲנִי מְגַלֶּה טַעַם פָּרָה, אֲבָל לְאַחֵר, חֻקָּה.  Why does Moshe specifically merit to understand the reason of the parah?  Rashi says in the name of Moshe Hadarshan that the actions of the parah adumah are a kaparah for the sin of the agel, תבוא האם ותקנח צואת בנה.  How does the parah clean up the agel?

Chazal say that without the sin of the agel then the decree of death would have been nullified by the acceptance of the Torah.  The sin of Adam would have been fixed.  It is the sin of the agel that brought the concept of death back into the world.  The Kli Yakar says it doesn't mean that there would be no death at all, it means that all death would be בנשיקה and there would be no tumas meis (the idea that death via נשיקה doesn't bring about tumah is suggested in the Ramban.)  It is only after the sin of the agel that death brings about tumah.  So, the parah adumah which erases the tumas meis, comes to clean up the effect of the sin of the agel which is tumas meis. 

The Rambam at the end of Ch. 3 of the Laws of Parah says that there were 9 parot adumot that were used to purify from tumah and the 10th will be done by Mashiach.  Why is the Rambam telling us that Mashiach will bring anther parah adumah?  This hints to this idea that the completion of the entire notion of parah adumah to remove death will be accomplished only in the times of Mashiach when death will cease.   

With this background in mind, says the Rebbe (Likutay Sichos volume 33,) that is why Moshe is needed for the parah.  Since Chazal refer to Moshe and his actions as lasting (see Sota 9a, 13a,) he is the antidote to tumas meis.  Death is the ultimate limitation on things, but Moshe is able to transcend death.  Hence, he is the one to initiate the parsha of parah adumah and why it bears his name for Moshe is the only one to fully internalize the idea of the parah.  That is why it is only Moshe that can be given the reason for the parah for only he can have an understanding in how to transcend the demise of earthly things. 

The concept of death is an outgrowth of sin.  Without the sin of Adam and the agel there would be no death.  The concept of the parah erasing death is to remove the traces of sin that exist.  It is way of going back to pure beginnings.  With this idea, we can understand that the misah of the tzaddik atones like the parah shows us that the death of the tzaddik isn't merely an atonement for a sin but the entire existence of sin is uprooted.  In other words, one can bring a korban for kaparah but there is still possibility for sin, the cause, the סיבה of the sin still exists.  Parah adumah comes to remove the concept of death, meaning to uproot the very tumah in the world which causes sin, death and all mishaps.  In the words of Rav Kook, כנסת ישראל שואפת לתקון העולם בכל מלואו, לסליחה מקורית מטהרת, שבאה לא רק מישועת נפש האדם והטבת רצונו מצד עצמו, - שבזה צריכים להפגש בויתור ומדת חסד מיוחדה, בלא התכללות עם כל המדות כולן ובלא שקול של עז צדק ומשפט, - כי-אם תקון כולל לסבת החטאים. חק הטהרה, העברת רוח הטומאה על ידי שמו של משיח שקדם לעולם, "פרה אדומה מכפרת", והיא מטהרת מטומאת מת, נעוץ בסלוק המיתה מיסודה, בהעלאת העולם מעמק חטאו, מחטא הארץ ומקטרוג הלבנה, מנפילת התיאוריה העולמית ביסוד מציאותה, מהנמכת האידיאל העולמי במציאות, מה שהכשיר את החטא האנושי וכל הצרות הרבות הבאות ממנו. הכל, הכל צריך להיות מתוקן, הכל צריך להיות מטוהר. שאיפת ישראל לבנין האומה, לשיבת הארץ, היא שאיפה של עומק הטוב החודר את כל היש בשרשו. לא זקיפת לבנה מאיזה בנין כי אם פניה שלמה ועמוקה אל היסוד של כל הבנין, לכוננו בתקון. לא עצים אחדים וענפים מאילן החיים והטוב, אלא לחשוף את המקור, את מעין החיים שלשד עץ החיים, עם כל שרשיו, גזעיו ענפיו, פארותיו ועליו, משם יונק, וממנו יבא רוח חיים, רוח חדש, ועולם חדש, יבנה, "כי כאשר השמים החדשים והארץ החדשה אשר אני עושה עומדים לפני נאם ד' כן יעמד זרעכם ושמכם.  This is why Chazal compare the kaparah of the death of a tzaddik to the kaparah of the parah to tell us the depths of the atonement is that the death of a tzaddik also removes the very existence of sin.  Since tzaddikim are called "living," they provide an element of erasing the source of sin in the world, of attaching to eternality, which is recognizable in the void of their physical presence, and that brings the world closer to the stage of the ultimate eternity.