KMTT - the Torah Podcast
KMTT - Parshat HaShavua Parshat Chukat
KMTT - Parshat HaShavua Parshat Chukat, by Rav Yonatan Snowbell
Welcome to KMTT. Today's Sheer and Pasha Tashavuah will be given by Rabbi Jonathan Snowbill. In this week's Pasha, we read about Para Duma. Our first meeting with Para Duma, if not in the Khumash itself, but at least as far as Khazal viewed it, is much earlier on the Torah and Shmoopair Tattvav in Marah, shortly after Kriyamsoof. The Pasuk says, "Sham Sam Lo Khokum ishbatt visham nisau." The word Khok, which Khok was given to Benaster at this point, Rashi comments, based on Seidor al-Amzuta, "Bimaran a tanla hem miktat parchiyocho Torah, shiit a scuba hem, Shabbat u Faraduma vidinim." Shabbat seems to be a very relevant thing to be discussing at this point in time. We know, according to Khazal, that there was a concept of Shabbat even during the Shiyabud and Mitsuraim. After this parasha, Benaster are going to be given the man six days of the week and not on Shabbat. So Shabbat is relevant at this point in time. Dinim, the laws that govern Benadam, Le Khavero, clearly are relevant at all times. But paraduma seems to be out of place here. Paraduma, seemingly, is the process that is taken in order to remove Tumatmet from a person, in order so that they should be able to go into the Miskan or the Mikdash. Now of course at this point in history, after Yitzyat Mitsuraim, just after Kriyamsuf, there is no Miskan. And therefore, the idea of Tumatmet and the need to be Mitahair from Tumatmet seems irrelevant. Why would Kadoshvaru give them parashat paraduma at this point? Now, both in Rashi and in the Makore and Seidor Olamzuta, the term sheet Asqubahim appears. The word "essik" denotes a non-Halaqic involvement with Torah. In the Maral and Teferi-sra'l, commenting on the brachah that we make every day in Birkotha Torah, la sokbedivre Torah explains just this idea that when we learn Torah, we're not necessarily always going to be accurate, and nonetheless, we can still learn Torah and make a brachah on it because we're being Osekbedivre Torah. So it could be that this is the same idea here by parashat parah, that we're not interested in learning Halaqah, we're interested in being Osekba Torah. This is the Toseftan Sanhedrin says both about Bensor al-More, and Irenidakat, Lohayah, Veloa Titliyot, Velahmaniktav, Lohmar, Droshevikabel Sakhar. We see that Torah, even the Halaqic portions, does not exist solely to teach Halaqalamisa. It has in it ideas and concepts and morals that are true irrelevant of their practicality. So too, it's possible that parahdumah, even as a theoretical framework, was worth learning, and so Binesirel did in Marah. A similar but slightly different approach can be developed when looking at the parashat parahdumah itself. When examining the parashat, we will notice that the Tzivuifa parahdumah is given, at least initially, in a vacuum. That is to say, when we begin reading the parashat, we have absolutely no idea why this process is happening. Not until Pasugyud alif, do we see any connection to Tumatmet? In contrast, if we open any parashat in Vaikrā that addresses a process of tāra from a state of Tzumah, and so logically it should be, we will see that first the tzumah is described, and only afterwards the process of tāra. In our parashat, we find something different and almost illogical. Without discussing any tzumah, the Torah commands the process of slaughtering the parahdumah, sprinkling its blood, burning it with other ingredients and taking the ashes to create the main nidā. Only in Pasugyud alif does the tzumatmet enter the equation and the need for the main effort for parahdumah to purify the tzumah. The way the Torah presents parahdumah, it would seem that even in the absence of tzumatmet, even in a utopic world before hetadama rishon, where death does not exist, there is a place for the mitzvah of parahdumah. It is a process which takes place independent of its need, vis-a-vis-tumatmet. For those learning dafyomi, this might be connected to the hazaa of the main nidā of the parahdumah on the kohen-gadol for seven days prior to Yom Kippur, vedai lhakimah. There is a meaning and a message in the process of parahdumah, which is therefore relevant even in the absence of tzumavatara, and it might be that this is what banesra were taught in marah, even before the existence of the mishkhan, before the existence of tzumatmet, and the need to be purified from tzumatmet. I have some ideas about what these messages might be, but I'll leave this for the listeners imagination to look into the parahdumah to see what messages he can get from the first half of parahdumah. Now when we look at the parahdumah in the continuum of safir-bhamid-bar, it seems completely out of place. Safir-bhamid-bar, before and after, is largely describing the trials and tribulations of an astral in the mid-bar, and suddenly, right in the middle of the safir, parashat parahdumah appears. In general, the tzumah and tzara content of parahdumah would seem to fit better in safir-bhamid-bar than here. Of course, if we read closely, we will see that parashat parahdumah is wedged between two completely different time periods. In parashat-korah, we read of the continuing quarrels between Amisrael on one side and Mosheh Aharon and ultimately Hakaraj Barucho on the other side. Whether we adopt the position of the even Ezra, who says that parashat-korah was before Heit-Amera gleam, at the time where Shevet-Levi and Aharon Hakoran were chosen from Benaisrael, or the position of most Mafarsheem, that parashat-korah took place immediately after Heit-Amera gleam. According to either of those positions, parashat-korah transpired in the second year after it's yet-metrine. After parashat parahdumah in our parashat, we read the following. In Parakav, Pasukalav, Vayavol, Benaisrael kolhaida, mid-barci, in Bahodusharishon, Vayeshavah Ambekadish, Vatamocham yriamvatikha versham. Rashi-based, to some extent, on Midrasht and Huma and other Midrashim, comments on this Pasuk. Kolhaida, Edah Haslamah, Shikfarmaitu, metay mid-bar, the Elu Parashulahayim. Rashi-korah comment, that Kolhaida denotes the whole unblemished Edah. In other words, Benaisrael, who are standing at this point in Parakav of Seferba mean-bar, are the new generation, all the people who were to die in the mid-bar, have died, and now a new generation of Benais Rashi has informed us that we have quantum-leaped 38 years forward. We are no longer in year two of Itziatmichraim, as we were in Parashat-korah, but we are in year 40, approximately a year before the entry into Erzisrael. And as we stressed before, after the Dorhamid-bar has completely died out, and the Dorhamish-Neslaaritz remains. In other words, a new generation has begun. So what has transpired over these 38 years? Why is nothing told of this time? Ravnakman in Bababaktra, Kufchafalaf Amud alaf, teaches us that there was no direct communication between God and Mosheh during this period. So there is nothing to report. So what did happen? Parashat-paraduma happened. That is to say, for 38 years in the desert, as a result of Chaita Maraglim, Benaisrael buried their dead. That is the significance of this time period. Benaisrael were meant to go into Erzisrael immediately. They sinned and did not. So there were no new developments. There was a long, painful period of waiting for the old generation to die out, so that the new generation could start where the old one stalled, and ultimately continue the journey to Erzisrael. All of this is gently and subtly hinted to Indatora by Parashat-paraduma. What transpired for 38 years? Death transpired. But this being the case that Parashat-paraduma sits on the threshold between Dor Jotz-e-Mitzram, who died and could not enter Erzisrael, and the door that is Nihnazl-Aritz, then we are faced with a tremendous question. We would expect to find that this new generation that is permitted and will go into Erzisrael will be of a new and improved caliber, in comparison to the previous generation. Do we in fact find this to be true? The first number of encounters seemed to give us a negative answer. If we open the first story, Bamidbar Parakaf, we will see the following story. If we open the story, we will see the following story. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] The complaint here is about water. This is not the first time Benaistrael complained about water. As mentioned in Marah, in Shmoat Paraktatvav, immediately after Kriayam Suf, Benaistrael come to Marah, and there is no water. So they complained. Following that shortly in Shmoat Parakyudzain, in a place that is ultimately called Masao Mirivah, once again Benaistrael complained that there is no water, there Moshev is forced to hit the rock, and water comes out of the rock, and there is water for Benaistrael. Later in Arparsha, there is an additional incident within a Khashim Hasterfeim in Parakafalif, Sukiim Dalid Hei, and onward. [NON-ENGLISH SPEECH] The complaint here is about the long travels, and the lack of food and water, and the man itself. Once again, this is not the first time for these complaints either. In Shmoat Paraktatzain, Benaistrael complained about the lack of food, and are given man. In Bamidbar, Parakudalif Pasukalif, the complaint of the Mitoninim, Rashi based on Hazal tells us that Benaistrael were complaining about the long travels. And of course, in the continuation of that parak in Bamidbar, Parakudalif, the Mitoninim complain about the food situation. So thus far, we see that the new generation has repeated many of the complaints of the old generation. But furthermore, not only is the content similar, but the style is also similar, and this is far more troubling. The refrain of Benaistrael in the Mitbar, when they complain time and time again to Mosheh, is [NON-ENGLISH SPEECH] It began at Kriya Yamsof. [NON-ENGLISH SPEECH] After Kriya Yamsof, when the complaint turned to food, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] With this background, we look into our parasha, and the new generation, who are supposed to be different, we find that they are using the same refrain. In the story, [NON-ENGLISH SPEECH] How is this new generation more worthy of going into Arashisrael if they talk and sound like the old one? I think that the difference is 40 years. It is true that the new generation are complainers. Just like the old generation, or in the words of Moshe Rabinu in Varim to the new generation, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] This is true of the generation that were Yotemi Traim, and this is true of the new generation who are going into Arashisrael. But 40 years, a generation span, has an impact no matter what. [NON-ENGLISH SPEECH] The new generation might be complaining about their situation and about why they want to have never left Mitzreim. But in reality, 40 years later, Mitzreim is a distant, non-tangible memory. More than half of this new generation have no memories of Egypt at all. I think this, in fact, is expressed in the Psuqim themselves. If we go back to the examples that we discussed earlier, some of the examples, at least, of the old generation. After Kriayam Suf, when they complained about food, Mitzreim is described as [NON-ENGLISH SPEECH] in the [NON-ENGLISH SPEECH] when they're complaining that there's no meat. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] We mentioned refer to Mitzreim as [NON-ENGLISH SPEECH] And finally, in [NON-ENGLISH SPEECH] the idea of Mitzreim is so tangible that they're wanting to appoint a new leader to take them back to Mitzreim. [NON-ENGLISH SPEECH] The common denominator of these four examples that I now brought from the old generation is that we find a yearning for the reality in Egypt. The plentiful meat and vegetables and [NON-ENGLISH SPEECH] and it leads to an actual movement to return to Mitzreim. When we read the [NON-ENGLISH SPEECH] in our parashah regarding the new generation, we find none of this. There is a statement of complaining about the present conditions, the lack of water, the man, which expresses itself in the classic refrain of [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] But they lack the atopic descriptions of Egypt. They lack the yearning for Egypt, not because the people of the new generation are bigger [NON-ENGLISH SPEECH] and that is why they can go into R.T. Srel. But because they have forgotten and finally freed themselves of the memories of Egypt, something that took place 40 years ago, and this allows them to go into R.T. Srel. [NON-ENGLISH SPEECH] This might lead us then to the source of Moshe and Arun's downfall. When [NON-ENGLISH SPEECH] and the new generation used the older frame of [NON-ENGLISH SPEECH] Moshe and Arun hear a familiar tune. They've heard this before. And they think immediately that there is no difference between the new generation and the old generation. And [NON-ENGLISH SPEECH] tells them, talk to the rock. [NON-ENGLISH SPEECH] They see only the old generation. The old generation who understand only the language of [NON-ENGLISH SPEECH] This old generation who witnessed the [NON-ENGLISH SPEECH] the [NON-ENGLISH SPEECH] The ones who witnessed when they were lacking water the first time, [NON-ENGLISH SPEECH] Moshe hit the rock, and the water came out. And therefore, here too, the Moshe is commanded, [NON-ENGLISH SPEECH] He chooses [NON-ENGLISH SPEECH] He hits the rock. Now, this means that Moshe and Arun saw something familiar in the new generation from the old generation. What they saw that it's familiar is correct. They aren't bigger to the game according to what we're suggesting here. However, they are different. And that difference is that they don't remember me trying. And this fact that they do not remember me trying allows them to be able to go into Arun's trail, what their forefathers could not do. I think this idea that the nays trail are different no matter what at this point in history, and it was incumbent on Moshe and Arun to understand this point, expresses itself in the Sukhim in a very interesting way. We know, in many places, when the nays trail complained in the [NON-ENGLISH SPEECH] that along with the confrontation between the nays trail on one side and Moshe and Arun on the other side, [NON-ENGLISH SPEECH] revealed itself. If we look back to Shmoop, when they complained about food, and man was ultimately given to him, to them, if a sukh says, [NON-ENGLISH SPEECH] Okay, [NON-ENGLISH SPEECH] was revealed to the nays trail at this point. In [NON-ENGLISH SPEECH] complain, and the response, and they come to the point where they want to stone [NON-ENGLISH SPEECH] Once again, in the heat of the confrontation, [NON-ENGLISH SPEECH] is revealed. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And finally, in the continuation of [NON-ENGLISH SPEECH] when [NON-ENGLISH SPEECH] complained about the death of [NON-ENGLISH SPEECH] and the 250 people who are [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] What is this meaning of the revelation of [NON-ENGLISH SPEECH] at these points? I think one of the main characteristics of the existence in the [NON-ENGLISH SPEECH] was the closeness to God. And the closeness to God is a blessing, but it's also a burden. That means that any time there was a sin on the part of [NON-ENGLISH SPEECH] God immediately revealed himself. There was an immediate punishment. There were strong reactions. Just like [NON-ENGLISH SPEECH] the new generation weren't greater [NON-ENGLISH SPEECH] than the older generation necessarily, according to the thesis we're suggesting here. [NON-ENGLISH SPEECH] are always not necessarily the biggest [NON-ENGLISH SPEECH] and they always do sins, but only in the [NON-ENGLISH SPEECH] do we see such harsh and immediate reactions on God's part, killing people here, right, [NON-ENGLISH SPEECH] left, right, and center. And this is a direct result of the fact that God is right there. In other words, what we're suggesting here is that at these points of these confrontations, the [NON-ENGLISH SPEECH] the revelation of [NON-ENGLISH SPEECH] is showing us that [NON-ENGLISH SPEECH] is taking place here. God is revealing himself, [NON-ENGLISH SPEECH] to judge this confrontation between [NON-ENGLISH SPEECH] and God's presentatives, [NON-ENGLISH SPEECH] Now, in all those places, therefore, God is judging [NON-ENGLISH SPEECH] we'll see that God reveals himself to all [NON-ENGLISH SPEECH] because [NON-ENGLISH SPEECH] and it's in their entirety are being judged. [NON-ENGLISH SPEECH] by the man [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] referring to [NON-ENGLISH SPEECH] on the first half of the [NON-ENGLISH SPEECH] and they saw [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] OK? [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And in the continuation of [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] in a general way, which seems to imply again that God revealed himself to all of [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] That's it for today, Shabbat Shalom. 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