A very peculiar episode occurs in this week’s parshah. In chapter 21, the Torah tells us that upon journeying through the desert:
“The people spoke against God and Moses: ‘Why did you bring us up from Egypt to die in this wilderness? For there is no food and no water, and our soul is disgusted with the insubstantial food!’ Hashem (God) sent the fiery serpents against the people and they bit the people. A large multitude of Israel died. The people came to Moses and said ‘we have sinned, for we have spoken against Hashem and you! Pray to Hashem that He remove from us the serpent’, Moses prayed for the people. Hashem said to Moses ‘Make for 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.’ ” [Numbers: 21: 5-8]
Firstly, what was so great about the nation’s sin that it warranted such a great plague? Secondly, what is the symbolism behind the nation’s punishment? Why did Hashem specifically send down a serpent to carry out the plague? And thirdly, how do we understand the prescribed remedy for the plague? What is the meaning behind the fake serpent on the pole?
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The primary event in this week’s parshah is the revolt that is held against Moshe and Aharon. Led by a man named Korach, the rebellion stemmed from jealousy towards Moshe and Aharon because of their elevated status among the nation (Moshe was the nation’s leader and Aharon was the high priest). The following verse depicts Korach’s statement to Moshe and Aharon:
“… the entire assembly ¾ all of them ¾ are holy and Hashem (God) is among them, so why do you exalt yourselves over the congregation of Hashem?” [Numbers: 16: 3]
Korach believed that every individual in the entire nation was on the same spiritual plane, and that no one should be more privileged than anyone else. At first glance, his logic seems well in place. Everybody in the nation does have his or her part to play and no one should be considered superior in any way. But from the great divine punishment that befell these rebels, it is clear that Korach’s argument was indeed flawed. So what was the root of his error?
According to Riskin, there are two aspects to conversion. The religious aspect entail acceptance of an Orthodox lifestyle. But the second aspect of conversion, which is symbolized by immersion in the ritual bath, is national.
“A person who converts is reborn into the Jewish nation. The mikve water is symbolic of the embryonic fluid. And when a convert remains a citizen of Israel, serves in the army, [he or she] identifies with the plight of the Jewish people and ties his or her destiny to their fate.”
At the end of this week’s parshah, we learn about the commandment to wear Tzizit (fringes) at the edges of our (four-cornered) garments. The paragraph that describes the commandment is the very same paragraph that we recite twice daily (morning and night) in our prayers in the section of the “Shema”. Wearing Tzitzit is a crucial and fundamental commandment to the Jewish people, and through this commandment we are meant to “remember all the commandments of Hashem (God) and perform them” (Numbers: 15: 39). In order to understand the commandment on a deeper level it will be necessary to see the paragraph in its entirety; the Torah writes:
“And Hashem (God) spoke unto Moses, saying: ‘Speak unto the children of Israel, and say to them that they are to make themselves Tzitzit on the corners of their garments, throughout their generations, and that they put with the Tzitzit of each corner a thread of tcheiles (a type of turquoise color). And it shall constitue Tzitzit for you, that you may see it, and remember all the commandments of Hashem, and perform them; and that you not explore after your heart and your eyes, after which you stray; So that you may remember and perform all My commandments, and be holy to your God. I am Hashem your God, who brought you out of the land of Egypt, to be your God; I am Hashem your God.’ “[Numbers: 15: 37 – 41] Continue Reading…
