“These are the marching stages of the Children of Israel  that they went on from the land of Egypt, by their forces, through the hand of Moshe and Aharon.”                                                           (Bemidbar 33:1)

 

“These are the marching stages” – Why are these marches recorded? To illustrate the goodness of the Omniscient; even though He decreed their wandering in the desert, say not that they wandered ceaselessly, forty years,  without rest.  (Rashi, ibid.)

 

The Wandering Stages of Children of Israel -  Privilege, Blemished Faith, or Atonement?

“These are the marching stages”–The Holy One, Blessed Be He, desired that the wandering stages of Israel be recorded in order to publicize Israel’s merit in following Him in the desert, a land unsowed, so that they be worthy of entry into the Land.      (Sforno, Ibid.)

“These are the marching stages” – Because they sinned when they said “These are your gods, Israel” the Children of Israel will wander.  From this we derive that all of man’s journeys are a result of blemished faith, in the category of  idolatry. If man were to believe with perfect faith that The Holy One, Blessed Be He,  can provide all his needs, he would never travel. So we see that journeys indicate imperfect faith, similar to idolatry.  (Selections from Moharan [Rabbi Nachman of Breslav], Chapter 40)

“These are the marching stages of Children of Israel”– The midrash relates that the wanderings of the Children of Israel from place to place are atonement for “These are your gods, Israel”, i.e., for the flaw of idolatry. Even when there is no [active] idolatry, there is still the flaw of idolatry, for flawed faith is also a form of idolatry, as is written  (in the name of the Baal Shem Tov) on the passage “and  you shall go astray and worship other gods”. Immediately upon going astray from The Holy One, Blessed Be He,  one is guilty of idolatry, and one achieves expiation through wanderings. “As long as there is idolatry in the world, there is wrath in the world.” (Sifrei Re’ey, quoted in Rashi).  So we learn that when there is atonement for the blemish of idolatry, the wrath is erased, and the continuation is mercy, and the basis of mercy is in the category of “And El-Shaddai will give you mercy” – “you” – the  emphasis is upon “you”. The Holy One, Blessed Be He,  puts his mercy into our hands; for it may be that, from His perspective, even great suffering and ailments are expressions of his mercy, for all that The Holy One, Blessed Be He,  brings upon man – even great suffering – are reflections of His mercy. But we ask that He give His mercy over to us, for we cannot understand His mercy, and we are unable to accept His mercy. Let Him give His mercy over to us, that we have pity upon  ourselves, and according to our understanding, the simple meaning of mercy is that we be cured of our ailments, etc. (Likutai Moharan T’nina, Chap. 62)

 

 

 

“ONLY FOR A CLAN FROM THE TRIBE OF THEIR FATHER,

MAY THEY BECOME WIVES”

IS THIS A MITZVAH?

 

Gideon Admonit

 

          Two similar parashot are found in Chapters 27 and 35 of Sefer Bemidbar. In the first (27:2-7), the daughters of Tslofhad request – perhaps even demand – justice with regard to their father’s estate. “Why should the name of our father be taken away from the midst of his clan, (just) because he has no son?” Give us a holding in the midst of our father’s brothers!  Their strong claim merits a positive answer from God: “You are to give, yes, give them a hereditary holding in the midst of their father’s brothers, you are to transfer the inheritance of their father to them.” This order  established the rule regarding a father who leaves no male survivor.

         

          The second parasha (36:1-12)  parallels  the first:

Daughters of Tzelofhad                                  Sons of Yosef

 “Now there came near the daughters      “Now there came near the heads of the

of Tselofhad . . . son of Yosef”               Fathers’ (Houses) of a clan of the Sons Gil’ad . . of the clans

                                                                of the Sons of Yosef”.

 

“Why should . . .  be taken away”      “Now should they be for one of the members of (another) tribe of the Children of Israel as wives, their inheritance will be taken away from the inheritance of their fathers. . .” 

 

God’s answer to the daughters of                   Moshe’s reply to the  Sons of Yosef:

Tzelofhad:                                   “So Moshe commanded the Children of Israel

Rightfully speak the daughters of     by order of God, saying: Rightfully has the

Tzelofhad! You are to give, yes,       tribe of the Sons of Yosef spoken!”

give them a hereditary holding in

the midst of their father’s brothers,

you are to transfer the inheritance

of their father to them”

 

In both chapters, the initiative arguing against the injustice which may result should the existing rule not be amended comes from below, from the people. In both cases the intuitive sense of justice and human daring receive immediate attention from the leadership (Moshe), merit divine endorsement, and lead to God’s everlasting decree. It should be noted that the second initiative was, in effect, a reaction to the first initiative --  that of the women -- in order to prevent possible damage. In contrast to the second initiative, taken by the heads of the clan, the first, which was taken by common people (women), is obviously the preferred of the two.

 

Against the backdrop of this positive audacity, we can easily understand the high regard in which the women are held by the author of Midrash Rabba (Chap. 21) :

“Now there came near the daughters of Tzelofhad” – in that generation, the women mended that which the men had breached . . . and so with the spies who slandered the Land, “so the men . . . returned and caused the entire community to grumble . . .”.  They were punished for saying “we are unable to go up”.  But the women were not with them in their scheme. . . the women came forward to request a holding in the Land . . .”

 

The  author of the above midrash was not content until he added additional praises:

“Now there came near the daughters of Tzelofhad” --  they were wise and righteous.  Their wisdom? They said to him, If as a son, let us inherit as a son; if not, let our mother be remarried [yibbum]. Immediately, “Moshe brought near their case, before the presence of God.”  They were righteous, for they married only those who were suitable for them. And why did God cause them to be the last to present their claim? So that Moshe not consider himself spiritually superior to them by virtue of his 40 year separation from his wife; God said to him: “These women were not commanded  -- as were you – to separate from their spouses, and even so, they waited 40 years in order to marry someone suitable for them.”.  (See also Bava Bathra 119b)

 

Different midrashim call our attention to the fact that the order in which the daughters of Tzelofhad are listed differs in the two narratives. “To teach us that all were equal” (Sifrei, Pinchas 133).  This also comes to point out the cooperation and solidarity existing among them: “All five said five things” (Yalkut Shimoni, 772); they participated equally in the presentation of their arguments, not establishing a hierarchy.

 

God’s reply to the Sons of Yosef recognized the justice of their claim: “This is the word that God commands concerning the daughters of Tzelofhad, saying: for those good in their eyes, they may become wives, however, only for a clan from the tribe of their father, may thy become wives.”

 

According to a plain reading of the text, the Torah permits the daughters of Tzelofhad to chose their mates as they like, but only within the tribal circle. This ruling is valid also for women of other tribes, and, so it seems, also for future generations: “There shall not go round the inheritance of a tribe to another tribe, indeed, each one to his inheritance is to cleave. . .”

 

From this chapter an important principle is derived, one which seems to characterize the Jewish spirit. One might title it: “Freedom within Limits”. Already in Bereishit, Chapter II, we see how man, like the heavenly company, is characterized by freedom of choice: “Man has become like one of us, knowing good and evil. . .” But this freedom must be limited, in order that man have an awareness of his having been created and that he not become a slave to his passions or to various fashions. He was indeed created in the image of God, but “You have made him a little less than divine” (Psalms 8). Therefore He immediately commands: “From every tree of the garden you may eat, yes, eat, but from the Tree of Knowing of Good and Evil – you are not to eat of it.”  Similarly: “O youth, enjoy yourself while you are young!  Let your heart lead you to enjoyment in the days of your youth . . . but know well that God will call you to account for all such things . . .” (Kohellet 11:9) 

 

A similar principle is expressed in the tremendous creative power of our Sages in the Oral Law (See “Man of Halacha”, Rabbi Y. Soloveichik). On the basis of the basic belief in “Torah from Heaven” – (limits) – the Sages stress the fundamental Halachic principle of “It is not in heaven” (Bava Metsia 59b).  The sages, with their human intelligence, shape the Halacha, the will of God, and their words are considered “Words of the Living God.” 

 

An enlightening illustration of the application of this principle is found in the difference between the layer of pshat  (plain reading of the text)  -- restrictions on the marriage options of the daughters of Tzelofhad --   and the objectives of Chazal.

 

In reference to the passage “This is the word that God commands concerning the daughters of Tzelofhad . . .”  writes the author of the Meshekh Hokhmah:

The pshat  is that they must marry within their father’s family, but they may chose whom they will . . .”  The import of this ruling is  total separation between tribes.

Compare this with the words of Rava (Bava Bathra 121a): “This is the word” – this word will be in effect only for the current generation.”  In contrast to Rava, who seems to hold that the daughters of Tzelofhad must marry within the tribe, Rav Yehuda quotes Shmuel as claiming that this ruling was not obligatory: “The tribes were free to intermarry, as is written: ‘for those good in their eyes, they may become wives.’  How, then, am I to understand ‘only for a clan from the tribe of their father, may thy become wives’?  The Torah is offering good advice, that they marry only someone suitable. Because they were righteous women, they accepted  the advice of The Holy One, Blessed Be He.

 

The author of the Meshekh Hokhma detects an allusion to this interpretation in the fact that the Sons of Yosef present their case only before Moshe and the princes. He writes:

Unlike the case of the daughters of Tzelofhad, El’azar the priest is not mentioned here. It would seem that they understood that this ruling (their demand to limit options) could not be valid for all times, for then the Children of Israel would be separated from each other, not tied and bound to each other, and this would result in great damage to the existence and development of the nation. The extent of the limitation to intra-clan marriage was to be determined by the leaders of the nation or was to be in force only for that generation alone, until they settle in the Land, each tribe on its property.  Therefore, they did not present their case before El’azar the priest, for in reference to the Urim V’Tumim, appears the word “judgement” . . . and anything decreed through Urim V’Tumim, is irreversible.

 

According to this interpretation, our Sages deviated intentionally from the plain reading of the text because of the great important of peace between all sectors of the nation, a consideration of greater importance than preservation of the uniqueness of each tribe.

 

In these days in which we diminish joy because of the destruction of the temple due to baseless hatred, we would do well to learn from this interpretation of Chazal, and to increase love and friendship, peace and comradeship, between all parts of the nation.

                                                                                    Gideon Admonit is an educator.

 

 

Beth Midrash Le’Shalom

 

This year, with God’s help, within the framework of the traditional Beth Midrash Le’Shalom, we will conduct lectures and classes in different cities.

 

 

 

During the Second Temple the people were engaged in Torah and Mitzvot and Good Deeds – why, then, was it destroyed?

Because of the presence of baseless hatred.    (Bavli, Yoma 9b)

 

“If we were destroyed  -- and the entire world was destroyed along with us  --  because of groundless hatred,   we shall be rebuilt – and the entire world will be rebuilt – by gratuitous love.”    (Orot Hakodesh, Rabbi Avraham HaCohen Kook, zt”l, III, 324)

 

 

As in past years, this year we will again visit

The Grave Of Yitzhak Rabin”ז"ל

On the eve of Tisha B’Av, Motsaei Shabbat, Parashat Devarim, 28.7.01, at 21:15

   Organized in cooperation with “Temurot”.

   Approved and organized entrance via the military cemetery.

   Entrance by car up to the parking lot adjacent to the grave.  The walking path will    be lit up.

   Please bring kinot, Megillat Eicha, and candles.

 

                                             Temurot:                02-6730123/4

 

 

 

 

 “There were no days better for Israel than the 15^th of Av” (Tractate Taanit)

 

          In the light of last year’s success, and because of requests by  the religious public, Paradise Mombassa is offering another  dream vacation at the seaside city of Mombassa, Kenya, during the week of 15 B’Av (31/7/01). Included are safari, hikes, flight (with  an Israeli line), and accommodations at a luxurious hotel, with religious atmosphere and kosher cuisine. On the premises are a synagogue and Sefer Torah, all under the supervision and direction of Rabbi Shalom Tzadok, Shlita, a renowned Israeli Torah personality.

          For details and registration, call Rivka or Menashe at:

          02-6799916    or 052-282556

Additional such vacations will be organized in the future.

 

 

Editorial Board: Pinchas Leiser (Editor), Miriam Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem Klein

Translation: Kadish Goldberg

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About us

Oz Veshalom-Netivot Shalom is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of tolerance, pluralism, and justice, concepts which have always been central to Jewish tradition and law.

 

Oz Veshalom-Netivot Shalom shares a deep attachment to the land of Israel and it no less views peace as a central religious value. It believes that Jews have both the religious and the national obligation to support the pursuit of peace. It maintains that Jewish law clearly requires us to create a fair and just society, and that co-existence between Jews and Arabs is not an option but an imperative.

 

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