Entries in Chukas (9)
One of the challenging aspects of Bitachon is that our devotion to Hashem should be complete, constant and unchanging. How can this be accomplished when our lives are subject to constant change? Especially upon taking into consideration the fact that we operate with intellect and reason, which can easily change from day to day, or more often. What may seem logical one hour can be eclipsed by a more compelling argument an hour later.
It is indeed within the power and capacity of each and every person to purify the Jews he encounters. Thus, it is also each person’s responsibility to do so. It follows then that one’s influence upon another is on account of the power of Moshe.
The Rebbe said that the Rebbe Rayatz’s sichos just prior to Yud Shvat 5710 were meant to provide us with a message as to how to understand the events that were to follow. * In the most recent sichos of 5751- 5752, the Rebbe reiterates in an unprecedented way that there will be eternal life as a soul in a body without any interruption (i.e., the Rebbe will live on forever without the need to experience histalkus).
At the end of the Jewish people’s journey in the desert we read that Moses and Aaron were not destined to take the Jewish nation into the Promised Land with their people. The reason for this denial is stated in this week’s parsha, Chukas, in a rather ambiguous fashion. Despite the Torah’s devoting a large section to this story, the real cause of G-d’s “anger” with the two greatest leaders is not really clear. Indeed, Or HaChayim cites 10 different explanations for this matter! If one single explanation were obvious there would be no need to search for other reasons. One may suggest that the Torah was deliberately vague about the “sin” so that we should never impute any real transgression to these holy people. Otherwise, it would be difficult to resist the “temptation” to diminish these spiritual titans by viewing them as ordinary humans.
If Abraham had shown his visitors how distasteful their presumed idolatry was to him and how he would personally exert himself to cleanse them of it, it might have had a powerful impact on them. They would have been left with the impression that any trace of idolatry—even the residual dust on one’s feet—is not welcome in a person’s home. Even the smallest vestige of idolatry is lethal.
Although leaving the exile and entering the redemption can only be according to G-d’s directive, nevertheless, when G-d sees Jews yearning for the redemption to come immediately – “we want Moshiach now!” – this itself quickens the commandment to be issued forth from G-d to “leave the ark,” to leave the exile for the true and complete redemption.
“B’hesech ha’daas” cannot mean “unexpectedly,” its literal meaning, for one of the 13 Pillars of Jewish Faith is that “I await his arrival [the coming of Moshiach] every day.” Clearly, anticipating the redemption is something that is encouraged by our Sages, contrary to the literal interpretation of this saying… * The time of the redemption is something that necessarily transcends daas, a quantum leap over all rational calculation.