|
| |
|
Sign up now!
|
|
|
|
Enter your e-mail address for updates, news, Parsha insights and more.
|
|
|
|
|
|
|
 |
|
|
Parshas Chukat 061910:
Rabbi Kenneth Brodkin
Click here to download the full Parsha Insights
|
|
|
|
|
|
|
|
|
|
|
|
Several months ago, a journalist called me regarding an article she was working on about the Jewish community of southwest Portland. She questioned me about our synagogue and its impact on the neighbor-hood. As I started to explain the nature of an orthodox synagogue and our ¨Shabbos community, she informed me that she herself was Jewish. She related to me that while passing through the area and seeing people walk to shul, she told her young daughter, ¨Dthese are the people who really keep shabbos!" Her comment reminded me that the simple act of walking to shul is of great significance to those around us. Our syn-agogue, by its very existence, is a source of Jewish awareness and pride. While I say this about my own community, it is an insight which is relevant to all Torah communities and individuals. Our presence creates an important potential for Kiddush HaShem. The concept of Kiddush HaShem is central in Torah – just take the Mei Meriva (waters of strife). To be sure, there are many turning points in Sefer Bamidbar – moments of irre-vocable consequence. The Mei Meriva was particularly consequential. At that moment, we lost the possibility that Moshe Rebbeinu would lead us into the land of Israel. That fact had ramifications for all of Jewish history. Yet, that turning point known as the Mei Me-riva is somewhat enigmatic. The Chumash and Chazal seem to point to several problems which defined that sin, from striking the rock, a lack of Emunah (faith), to chastising Israel as rebels. The Maharal writes that in essence there was one issue at the Mei Meriva - the failure to teach Emunah to the Jewish people. The Pasuk states, ¨because you did not have Emunah in me to sanctify me (i.e., Kiddush HaShem)¡¬ (Bamidbar 20, 12). To speak about a lack of Emunah regarding Moshe is a very delicate issue. It is not possible for us to relate to what it means for Moshe, the greatest of all prophets, to have a deficiency in Emunah! Still, the Torah testifies that there was a lack of Emunah, albeit on his lofty level. What was demanded of Moshe at this mo-ment? On one level, Moshe Rabbeinu had a practical job of providing water to the Jewish people. However, the water would have to be given through a miracle. Facilitating that miracle had to be carried out in a very specific way. The Maharal explains that in that mo-ment, it was necessary for Moshe and Aharon to personally attain a new height of Emunah. Had they reached that level, the Jewish people would in turn be able to respond and integrate that heightened level of awareness. While the term Emunah implies a belief, it is expressed through our emotions. The basic emotion associated with Emunah is an inner calm and joy. The individual who has inte-grated the trait of Emunah feels attached to the Almighty, and does not feel anxious, nervous, or angry. Yet, the torah reveals that Moshe expressed something which was perceived as anger, a lack of joy. Weather striking the rock twice and not speaking to it, or addressing the Jewish people ¨Listen, rebels!¡¬ there was a lack of joy. That lack of joy suggested a lack of Emunah, albeit on the level of Moshe, the greatest of all prophets. Because of that, HaShem turned to Moshe and said, ¨Because you did not have Emunah in me, and did not sanctify me…¡¬ The op-portunity to teach Emunah – to integrate it within Israel at the highest level - was missed, and that had long term consequences for Clal Yisrael. On the one hand, leaders of Israel must provide services. But beyond the services themselves, there is something else leaders must convey. In this case the service was water. But, water was suggestive of some-thing deeper, that the Almighty provides sustenance in a wilderness. The manner in which the water is provided must express a heightened awareness of the source of sus-tenance. So in this case, the lack of total joy at the moment of providing the water, trans-lated into a missed opportunity for the ulti-mate in Kiddush HaShem. And a lack of Kiddush HaShem was a serious transgres-sion. This entire episode is suggestive of a broader theme in Torah. We are obligated not only to fulfill the technical aspects of G-d‘s command. Attaining our maximum potential demands that we integrate the qualities of Torah to a degree that our lives cause a living Kiddush HaShem. |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
