A thought on Parshas Be'halosecha

A Thought on Parshas Be'halosecha

"...u'temunas HaShem yabit..."
"...and Moshe can see a picture of HaShem..." (12:8)

HaShem demarcates the differences between the prophecy of Moshe and the visions of the other Seers of Israel.

When I was very young, I can remember one of my first Hebrew language words was "temuna" which means a picture. I also remember learning that the last thing we should even attempt to do is try and picture HaShem. Any such image is false.

The fact that Moshe Rabbeinu, whose prophetic gifts surpassed those of all others, is described as having such powers that he could "see a picture of HaShem" seems both theologically astounding, and, if anything, sets a limit, rather than raises to a zenith, the level or form of his ability!

The Rambam (Moreh HaNevuchim 1:3) writes that the word temuna takes on three possible meanings. It can refer to an imaginative thought, it can mean a fantasized image, or it can refer to that which is captured in the mind's eye when the intellect grasps the essence or truth of a concept or entity.

We would say, in English, "picture this notion" as a way of saying "just imagine this hypothetical idea." We can say, "picture yourself on a train in a station with plasticine porters with looking glass ties" and that would be pure fantasy where the sky's the limit. We can also say, "I have formed a mental picture" and this would refer to our having analyzed a concept so that it seems to crystallize in our intellect.

That latter use of the word temuna is what the Torah intends here. Moshe did not, of course, have an imaginary vision of HaShem. He did not fantasize about HaShem's appearance. Rather, his "picture" was his highly spiritualized intellect's appreciation for how brilliantly true are all of HaShem's ways and words. The Rambam closes with the notion that when the verse says that Moshe saw the picture, the "seeing" refers to the turning of all one's focus and concentration on the fathoming and analysis of this vivid truth.

The Rosh (Rabbeinu Asher ben Yechiel) ponders the meaning of seeing the picture of HaShem from another angle. He notes that in Shemos (33:18-20), Moshe has asked that HaShem reveal His glory, to which the Divine response is "you are not able to see My Presence."

Our verse says that Moshe could see the "picture of HaShem" yet the earlier verse says that he could not see the glory of His Presence. The Rosh clarifies that whereas Moshe Rabbeinu had acquired the level of understanding HaShem through aspaklaria ha'meira (as if looking into an illuminated mirror), this was not a permanent or constant quality. Rather, there were situations when his visions were more limited. This is known as the mirror that does not illuminate (aspaklaria sh'aina meira).

According to the Rosh, then, the verse highlights the prophetic prowess of Moshe by saying that he did not have the limitations of those whose visions were based on allegory and imagery. Nonetheless, his prophetic clarity did not extend to his grasp of the Divine. In his effort to apprehend the majesty of HaShem, he had a sense of the Sacred. That sense was the "picture" which he was able to see. It was a sense of the vastness and the majesty but, as is clear to us, not a vivid image or even a picture image. HaShem has no "essence." He is boundless and beyond our dimensionality and our most creative imagery.

Get the picture? Good Shabbos. D Fox

A thought on Parshas Naso

A Thought on Parshas Naso

"...va'yishma es ha'kol m'daber elav..."
"...and Moshe could hear the Voice speaking to him..." (7:89)

The Torah describes how Moshe had the singular experience of approaching the sacred place within the mishkan and then hearing words of the Divine as if a voice was speaking.

The Rambam (Igeres l'Rabbi Chisdai HaLevi; Moreh HaNevuchim 1:21, 37) explains that the words which Moshe heard were in a sound-form which he associated with a Voice. Moshe had a different form of prophetic encounter than all others. Some would have visions and some had dreams which embodied symbols and allusions of HaShem's will. Moshe, however, was able to apprehend the Divine word while remaining alert and focused. Thus, the verse tells us that when he underwent a prophetic visitation, it was in the form of spoken words. He understood that as a verbalization, which was "the Voice of HaShem speaking to him."

The Rosh observes that the verse goes on to tell us that this Voice was heard as if it was resonating from between the two golden keruvim and from the tapestry which covered the ark within the mishkan.

The Rosh ponders the intangible nature of sound and the ineffable nature of the Divine word. As we know, the concept of that which is hallowed and sacred refers to an abstract entity which occupies no space yet fills all space. It is somewhat easier to relate to the concept of a prophet experiencing a vision within his mind since that vision is filtered through the structure of his brain. We can grasp, in our way, the notion of a vision occupying that space within one's mind and body.

It is more difficult to relate to a concept of that message being enveloped within a vocalized sound, and for that sound to resonate from an area in space, such as the place between the keruvim. We tend not to give dimensionality to anything associated with HaShem.

The Rosh offers that the verse means that when Moshe was outside of the mishkan, which is where the Divine Presence could be sensed, he would have prophetic experience. He would encounter the Voice as if it were emanating from within, and as if it was emerging from that space somewhere between the winged keruvim and the ark-covering tapestry.

According to the Rambam, then, our verse is helping us fathom Moshe's experience upon being attuned to the will of HaShem. He experienced that as if it were a voice speaking to him. The Rambam is explaining something about the nature of that "Voice." He is explaining what Moshe experienced.

According to the Rosh, our verse is helping us fathom Moshe's experience upon being attuned to that Voice. He experienced it as if it originated in a particular place. The Rosh is explaining the sensation, rather than the nature, of that Voice. He is explaining how Moshe experienced it.

Kol HaShem ba'koach. I am sending this out early because Shauvos will be here soon. Good Shabbos. D Fox

A Thought On Parshas BaMidbar

A Thought on Parshas BaMidbar

"...v'ha'chonim lifnei ha'mishkan kedma..."
"...and those camping before the shrine to the east..." (3:38)

We have finally arrived in the midbar for some prolonged wilderness camping. The Torah carefully defines the organization of the tribes and their positions relative to the Sacred Shrine where our service to HaShem took place. Each tribe had its flag and banner, and each kept to its location both in the traveling formation and the camping order.

Our verse refers to "those camping eastward before the mishkan." It was Moshe and Aharon, and the kohanim who were stationed nearest that spot, and the tribes of Yehuda, Yisachar and Zevulun were adjacent to that side of the camp.

The Rambam (Hilchos Tefila 11:2) derives a halachic procedure from our verse: when we build a shul we are careful to place its doorway or entrance on the eastern side. This way, upon entering, we will be facing west, which is where the Torah is positioned and which is the direction we face upon praying. Our verse clarifies that the kohanim were just east of the mishkan, and would enter from that direction into the place of avoda. We replicate that sensitivity through entering from the east when we prepare for our own avoda.

The commentaries hasten to add that this regulation dates back to those regions which were to the east of Israel. People in those areas did, in fact, daven towards the west in order to be facing Jerusalem and the holy Bais HaMikdash. In our times, however, with most of world Jewry living to the west of Israel, we face eastward. Our shul entrances should open, then, from the west so that we are facing properly.

* * * * *

The Rosh finds a different message within the camp formation. As we noted, the direction which housed Moshe and the kohanim was adjacent to the position of the tribes of Yehuda, Yisachar and Zevulun. From here we can appreciate the Talmudic adage, "fortunate is the pious one and fortunate is his neighbor!" Those who camped that close to the pious ones, the kohanim, became great and learned Torah scholars.

Yehuda was blessed with Torah leadership (Bereishis 49:10). Yisachar was known as the tribe of Torah authority (Divrei HaYamim 1 12:33). Zevulun merited a legacy of greatness in Torah (Shoftim 5:14). The environment which we seek should be one which supports our truest values. The company which we keep will also influence the direction which we take.

According to the Rambam, the verse teaches us to enter our holy places poised for avoda. We structure our environment to demonstrate the values which we cherish. According to the Rosh, the verse teaches us to situate ourselves near role models whom we can emulate. Both the physical and social environments can be key in defining what we value, and in shaping the direction which we and our descendants will travel.

Good Shabbos. D Fox

A Thought On Parshios BeHar-Bechukosai

A Thought on Parshios BeHar-Bechukosai


"...v'im b'chukosai timasu...v'hishmad'ti bamoseichem..."
"...and if you abhor My statutes...I will destroy your shrines..." (26:14,30)

The second of our two parshios contrasts HaShem's relationship with us during times of loyal service of Him through our revering His ways, with the perceived shift, the feeling of abandonment, which we experience after we have drifted from serving Him.

The Rambam (Hilchos Talmud Torah 6:11) quantifies the concept of "abhoring HaShem's statutes." There are many attitudes which a person can take, both noble and vile, yet an attitude alone is seldom grounds for active reprisals. In our verse, HaShem forecasts that the Divine response to our abhorring His words will be a destructive change in our way of life. Even our holy places will be demolished. What kind of attitude would bring about such drastic horror?

The Rambam opines that the Torah is not pinpointing the inner thinking, but rather the cruel manner in which abhorring the commandments can be manifest behaviorally. The word in Hebrew is mi'us and this takes on a strong meaning, such as behaving with denigration and disgust. The idea of showing disgust about a rule, something abstract, is difficult. Rather, the Rambam explains that the Torah is dwelling on those who denigrate those people who teach our Torah. He explains -

It is a grave sin to denigrate or dislike Torah sages. Jerusalem was
destroyed because there were Jews who reviled the scholars. We
see this in Divrei HaYamim II which says, "they insulted the pious
ones, shaming His words, ridiculing His prophets" (36:16).

The Rambam's insight into our verse, then, is that by rejecting those who teach HaShem's word, we have belittled all that the Divine word stands for. It would be hypocritical to run to the House of Study and the House of Prayer if we despise those who exemplify for us that Higher Standard in action. Thus, the Divine response to abhorring the Torah and its pious scholars would be the forfeiture of our professed - yet rejected - holy places.

* * * * *

The Rosh sees another cause and effect between our rejecting the Torah Way, and the destruction of our sacred shrines. Our error in despising those who live by the Torah is that we stray from our very belief system. We veer from revering that which is holy, and we give up our sense of devotion and submission to the Divine. We do not pray to Him, nor turn to Him nor encourage others to serve Him.

"No atheist in the foxhole" means that in times of plight, despairing of all hope, some people finally come to a spiritual awareness that they feel no option but to call out to Heaven and to pray. However, when they have rejected Him and His ways, they have also neglected the sanctity of the House of Prayer. Our verse says that the earlier attitude of despising the pious one and all that is holy will leave us with nothing to turn to.

Our spiritual places will have become demolished. Our former shrines will have become places where Torah is a stranger. They will no longer be revered as places for the holy and the pious. Our scorning the Torah Way will eventuate in having no place left to turn to.

I remember a time in my life when I had a very long car commute which took me through a town which had once had a small religious Jewish community. I cruised slowly through its streets looking for a remnant of that neighborhood, from which once had come a student who attended yeshiva high school with me. Years later, the Jews had all vanished or even assimilated r'l. I passed a food market, then noticed on its wall in faint block letters some Hebrew words, proclaiming the name of that forgotten synagogue. No one left to pray there. No one left to read those faded letters on the wall. No one left who might have seen the writing on the wall before that all happened.....

Wishing you a spiritual revival this Shabbos. D Fox