For Irrational Humans

Parshas Chukas

Posted on July 6, 2022 (5782) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

 

The Torah reading of this week deals with a ritual in the Temple – that of the Red Heifer – which is characterized as being a commandment beyond the ken of human understanding and rational interpretation. It remains a primary example of certain commandments that, at their very core, are not easily interpreted or made relevant to human behavior, nor to moral understanding and judgment.

 

The Torah itself calls this commandment a chok, which must be obeyed without question or doubt, for it is beyond human comprehension and understanding to genuinely appreciate and value its essence and purpose. This is the reason the entire Torah reading of this week is called Chukat – the law and commandments of the Torah for which no explanation will be given.

 

If we review previous narrative portions of the Torah that we have read and studied over the past weeks, we can easily conclude that all the events that were described – the murmurings, rebellions, false reports and evil speech and the crimes against Moshe and Aaron also fit the category of being a chok – something irrational, inexplicable and beyond logical comprehension.

 

We all believe, somehow, that we live in a rational world, and that we can make rational decisions based upon knowledge, facts, experience, and history. However, the truth is that very few of our decisions are made rationally and are often based on other factors on a constant and recurring basis. Human behavior is almost by definition irrational and inexplicable. It is because of this truth that the Torah gives us laws and commandments that are rational and mysterious, to match our human moods and decision-making processes.

 

We can easily understand that if it were not for the Torah itself guiding us through life, giving us daily support, guidance, and stability, certainly the national life of the Jewish people would be chaotic in the extreme. It is this chaos of irrational behavior which is universally present amongst all people in the world, which leads to the fall of empires and to catastrophic decisions brought about by irrational policies and a great deal of human arrogance.

 

It is noteworthy to see that in world history, almost all the major empires of the world collapsed and eventually fell because of internal pressures of the society rather than by actual external aggression. These pressures are caused by human nature, both emotionally and ideologically. Once the original basis and emphasis that brought about success and growth in the Empire dissipated, because of the irrational behavior of leaders of these empires, the collapse of those would not be long in coming.

 

I have always found it to be ironic that the most irrational of all creatures – human beings – have the audacity to criticize Jewish tradition as not being rational or easily explained in so-called “factual” terms. It is the purpose of the Torah to instruct us, guide us, and constrain us. It is the purpose of the Torah to counter human irrationality with a form of heavenly certainty that is beyond our understanding. History has proven this assertion correct.

 

Shabbat shalom,
Rabbi Berel Wein

 

Everyday Miracles

Parshas Chukas

Posted on June 15, 2021 (5781) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

 

The Mishna (Rosh HaShanah 3:8) notes the similarity between the raised hands of Moshe during the battle with Amalek and the copper snake atop the staff that induced healing for those bitten by the serpents following their complaint against G-d’s justice. “And it happened that when Moshe raised his hand Israel was stronger and when he lowered his hand Amalek was stronger.” (Shemos/Exodus 17:11) But could Moshe’s hands wage a battle or lose a battle?

 

Rather this is to teach that whenever Israel looked on high and subjugated their heart to their Father in Heaven they prevailed, but if not they failed. Likewise, we understand, “G-d said to Moshe, ‘Make yourself a fiery serpent and place it on a pole and it will be that anyone who was bitten will look at it and live.'” (Bamidbar/Numbers 21:8)

 

Rabbi Eliyahu Dessler (1) comments that these events demonstrate the incredible power inherent in a tangible image to impact the heart, for without such images it would be impossible for a person to focus and indoctrinate into the depths of his heart the spiritual concepts he has learned. The importance of this truth is why the Torah so strongly emphasizes the psychological effect of a physical icon.

 

Rabbi Dessler explains that the potential that comes from looking heavenward is the contemplation of the capacity for evil that is called “Amelek”. The nation of Amelek is the living manifestation of this awful force, but the capability for such malice is latent in everyone. Witnessing Moshe’s hands heavenward inspired the warriors’ reflection on their own deeds and attitudes, as did the meditation of the Jewish Nation on the copper snake.

 

Rabbi Dessler further explains that this clarifies the rationale for the Torah’s choice of Hebrew verbiage to reference the pole – “nais” – a word that is commonly used to refer to a miracle.

 

One who contemplates the delicacy and magnificence of an orchid or the human eye appreciates that “nature” is simply the miracles to which we are accustomed due to our constant exposure. This familiarity serves to cloud our perception of the Divine in nature, such that we accept the tangible as being no more complex than its appearance indicates. Spiritual forces and consequences are easily missed and ignored. The departure from nature, that which people call “a miracle”, is the suspension of the order of nature to allow one to comprehend G-d’s role in the world and appreciate the reality of spiritual forces at play around us. One who ponders this concept realizes that those spiritual forces of miracles are no less present even when nature proceeds as one expects.

 

Thus, the world “nais” is used to describe the staff upon which the fiery snake was affixed.

G-d has His plan for Creation, and our actions do not determine the outcome of events. Indeed, our responsibility during our time in this world is not to accomplish, but to make the right decisions – G-d conscious decisions – in our effort to succeed. But that does not mean our choices are meaningless. Our decision to either foster a relationship with the Divine or allow the strength of that bond to weaken and fissure impacts the spiritual realm in concrete, but humanly indiscernible, ways. Our Jewish lives are filled with icons – a Torah scroll, tzitzis strings, a mezuzah on the doorpost – to assist us in keeping our focus, to remind us of the spiritual forces and consequences, to serve as the “nais” that refreshes our appreciation of life’s daily miracles.

 

Have a Good Shabbos!

 

(1) in Michtav Me’Eliyahu, his collected writings and discourses; 1891- 1954; of London and B’nai Brak, one of the outstanding personalities and thinkers of the Mussar movement.

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Text Copyright © 2004 by Rabbi Pinchas Avruch and Torah.org.

Kol HaKollel is a publication of The Milwaukee Kollel Center for Jewish Studies · 5007 West Keefe Avenue · Milwaukee, Wisconsin · 414-447-7999

 

 

Handing Over the Mantle

Parshas Chukas

Posted on June 17, 2021 (5781) By Rabbi Berel Wein-Series: Rabbi Wein | Level: Beginner

The fate of the generation that left Egypt and came to the Sinai desert is finally sealed in this week’s Torah reading. Even though we already read in last week’s Torah portion about the disaster and eventual demise of that generation because of the slanderous report of the Spies that visited the land of Israel, Moshe somehow was convinced that he himself would escape their fate. He appears to be confident that he will yet lead his beloved people into the promised land of Israel.

 

However, as we read in the Torah, the Lord informs Moshe that he also will not enter the land of Israel. The Torah does give us a reason for this harsh decree against the greatest of all prophets and leaders. Moshe chose to strike the rock to bring forth water instead of complying with the heavenly order speak to the rock. At first glance, we are certainly troubled by this seemingly asymmetrical form of judgment and punishment. The retribution for this sin seems to be far too harsh, especially when we consider the decades of service, sacrifice and loyalty that Moshe previously exhibited in his relationship with the Almighty.  Simply put, it seems unfair. The punishment does not seem to fit the crime.

 

This issue has vexed Jewish minds over the ages. It is almost as though the Torah is purposely writing a real cause-and-effect relationship regarding Moshe and the land of Israel. Because of this intuitive feeling of uneasiness about the true nature of this incident, many varied explanations and commentaries have been offered over the ages.

Maimonides described the real crime as being the tendency to become angry, and anger always leads to a ruptured relationship with the Almighty and eternity. Others have pointed out that it was not so much the behavior of Moshe, as it was that this was the appropriate time when Joshua should have taken over the mantle of leadership. Every generation has its leaders, and leaders of previous generations, no matter how great they may have been, are not destined to serve as leaders of later generations.

 

It is this rule of history and of human nature that governs this situation. The fact that Moshe struck the rock is not the essential reason that some commentators believe that a new generation demanded new leadership to be successful. Another nuance added to this explanation is that the leader of each generation is responsible for what happens to that generation. Therefore, it is obvious that if the generation that Moshe redeemed from Egypt and led through the desert of Sinai was not going to merit entering the land of Israel, then its leader, no matter how great and noble a person he may have been, must share the same fate of the generation that he so faithfully led.

 

Shabbat Shalom

Rabbi Berel Wein