Chasidut · Izhbitz
Mei HaShiloach, Volume I, Numbers, Beha'alotcha/מי השלוח·
אוַיְדַבֵּר ה' אֶל מֹשֶׁה לֵּאמֹר דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת. וְהִנֵּה מַה שֶּׁנִּכְתַּב שִׁבְעַת הַנֵּרוֹת וְלֹא שֵׁשֶׁת הַנֵּרוֹת, כִּי כָל הַנֵּרוֹת הָיוּ מְצַדְּדִים כְּלַפֵּי נֵר הָאֶמְצָעִי, אַךְ הָעִנְיָן בָּזֶה כִּי אַף בְּמָקוֹם שֶׁכַּוָּנַת הָאָדָם לְשֵׁם שָׁמַיִם צָרִיךְ לְהָבִין וּלְהַשְׂכִּיל אֵיךְ יַעֲשֶׂה וְאֵיךְ הוּא רְצוֹן הַש"י, וְזֶה שֶּׁכָּתוּב שִׁבְעַת הַנֵּרוֹת, כִּי נֵר הַשְּׁבִיעִי הוּא נֶגֶד כַּוָּנָה לְשֵׁם שָׁמַיִם, וְגַם זֹאת צָרִיךְ לְהַטּוֹת כְּלַפֵּי שְׁכִינָה הַיְינוּ שֶׁיָּבִין עוֹמֶק רְצוֹן הַש"י לְהֵיכָן הוּא נוֹטֶה, וְזֶה נִתְבָּאֵר בְּסוֹף הַסִּדְרָה שֶׁנִּרְשַׁם חֵטְא עַל מֹשֶׁה וְאַהֲרֹן וּמִרְיָם. וְזֶה רוֹמֵז (קהלת י',א') "יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת מְעָט", הַיְינוּ שֶׁהוּסְכַּם בְּדַעְתָּם שֶׁיֵּרָשֵׁם חֵטְא עֲלֵיהֶם בִּכְדֵי שֶׁיִּשְׁלַם רְצוֹן הַש"י , כִּי בְּזֶה הַסִּדְרָה יָצָא לַפֹּעַל מַדְרֵגוֹת מרבע"ה כְּמוֹ שֶׁיִּתְבָּאֵר בְּפָסוּק "פֶּה אֶל פֶּה", וְהוּסְכַּם דַּעַת מִרְיָם וְאַהֲרֹן שֶׁיֵּרָשֵׁם עֲלֵיהֶם חֵטְא בִּכְדֵי שֶׁיֵּצֵא לָאוֹר שֶׁיּוּכַּר וְיוּבַן מַדְרֵגוֹת משרבע"ה, וְזֶה פֵּירוּשׁ וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת, כִּי אַף שֶׁנֶּאֱמַר לְעָבְדְּךָ וּבְאִם אֵינוֹ אֱמֶת לֹא נִקְרָא עֲבוֹדַת ה', אַךְ כִּי גַּם בַּעֲבוֹדַת ה' יִמָּצֵא עוֹמֶק עָמוֹק יוֹתֵר מֵהַשָּׂגַת הָאָדָם בְּדַעְתּוֹ שֶׁיַּשִּׂיג בְּכַוָּנָה לְשֵׁם שָׁמַיִם, כִּי נִמְצָא לִפְעָמִים סִכְלוּת מְעָט שֶׁיָּקָר מֵחָכְמָה וּמִכָּבוֹד, אַךְ נֶאֱמַר "סִכְלוּת מְעָט" שֶׁצָּרִיךְ הָאָדָם לִרְאוֹת לְמַעֵט שֶׁלֹּא יֵצֵא לַפֹּעַל רַק דָּבָר מוּעָט מֵחֶסְרוֹנוֹ.
1“And God spoke to Moses saying: Speak to Aaron and say to him, when you prepare the lights, seven lights shall illuminate towards the front of the Menorah.” (Bamidbar, 8:1)Why does the verse say seven lights and not six lights? You could say there were actually six, three on each side of the central light, with the central light being in its own category. Even in a place where one’s intention is for the sake of Heaven, we need to stop and reconsider how to proceed and insure that the action follows God’s will. This is why it says “seven lights.” The seventh light stands for intention for the sake of Heaven. The “ner hamaravi” bended away from the other six, bending towards the Shekhina.13 That is to say, we must strive to understand the awesome depth of God’s will and in which direction it is leaning.This very matter is found at end of the Parsha where a “sin” is ascribed to Moshe, Miriam, and Aharon, and hints at the verse (Kohollet, 10:1), “more precious than wisdom or honor is a little foolishness.” That is to say, Aharon and Miriam agreed to take the “folly” or sin upon themselves in order to complete God’s will. It is precisely in this week’s Parsha and by means of this event that Israel truly saw the greatness of Moshe Rabeynu, as God says, “I speak with him mouth to mouth.” Miriam and Aharon agreed that the sin should be ascribed to them in order that the levels of Moshe Rabeynu could come to light, be understood and recognized. This is also the explanation of (the line in the Amida for Shabbat), “purify our hearts to serve You in truth.” Why do we add, “in truth?” If it were not true it would not be called the service of God.14 Yet when it comes to understanding the intention for the sake of Heaven, we find that in the service of God there is a depth far deeper than it is possible for the human consciousness to perceive. Sometimes we find that a little foolishness is more precious than wisdom or honor, and thus it says, “a little foolishness.” Man must reduce his service of God so as to not let anything come to action until its lacks or defects have been removed.15
בוַיַּעַשׂ כֵּן אַהֲרֹן. פירש"י לְהַגִּיד שִׁבְחוֹ שֶׁל אַהֲרֹן שֶׁלֹּא שִׁינָּה, שִׁינָּה פֵּירוּשׁ שֶׁלֹּא הָיָה אֶצְלוֹ כִּדְבַר וְשׁוֹנֶה בָּהּ, שֶׁעָשָׂה כְּדַעַת הָאָדָם בְּהֶרְגֵּל, רַק תָּמִיד הָיָה עוֹשֶׂה אֶת הַמִּצְוָה כְּדָבָר חָדָשׁ שֶׁאָדָם עוֹשֶׂה בְּשִׂמְחָה וּבִזְרִיזוּת, וְזֶה שֶׁאָמַר בַּגְּמָרָא (ר"ה ט"ז:) חַיָּיב אָדָם לְטַהֵר אֶת עַצְמוֹ בָּרֶגֶל שֶׁנֶּאֱמַר "וּבְנִבְלָתָם לֹא תִגָּעוּ", כִּי נְבֵלָה מוֹרָה עַל דָּבָר שֶׁיָּצָא מֵאִתָּהּ הַחַיִּים וְכֵן הוּא הָעוֹשֶׂה מִצְוָה בְּלֹא שִׂמְחָה וּזְרִיזוּת, רַק כְּמִצְוַת אֲנָשִׁים מְלוּמָּדָה דּוֹמֶה שֶׁאֵין בָּהּ חַיִּים, וְלָכֵן בָּרֶגֶל לְפִי שֶׁהַש"י מַשְׁפִּיעַ חַיִּים לְיִשְׂרָאֵל צָרִיךְ הָאָדָם לְקַבֵּל הַחַיִּים בְּשִׂמְחָה.
2“And thus Aharon did …. ” (Bamidbar, 8:3)“Vaya’as kain Aharon – thus Aharon did.” Rashi comments on the seemingly extraneous word, “kain – thus,” and says that it is order to tell the praise of Aharon shelo shina - who did not deviate from God’s word. However, Shelo Shina could also be understood as “who did not learn,” in the sense of something learned and repeated so much that it becomes habitual. We praise Aharon in that he did not let the action deteriorate into habit. Rather, for Aharon the mitzvah was something constantly new, which one would do with joy and alacrity. This is the meaning of the Gemara (Rosh Hashanah, 16b), “a man must purify himself at the festival, as it is said, ‘do not touch a dead carcass.’” When the life has gone out of something, it becomes a “carcass,” a mitzvah devoid of joy or vivacity, performed out of habit, or just to fulfill and obligation. It has no life. Thus, “one must purify himself at the festival.” Regel (festival) shares a root with hergel (habitual), meaning we have to purify ourselves in what has become for us a habit. God bestows life to Israel, and we need to accept that life with joy.
גוַיַּעַשׂ כֵּן אַהֲרֹן. לְהַגִּיד שִׁבְחוֹ שֶׁל אַהֲרֹן שֶׁלֹּא שִׁינָּה. אִיתָא בְּלִיקּוּטֵי תּוֹרָה מֵהָאֲרִ"י ז"ל [פרשת בהעלותך] שֶׁעַל זֶה נֶאֱמַר "וַיַּעַשׂ כֵּן" לְפִי שֶׁהָיָה נִרְאֶה שֶׁשִּׁינָּה, מֵחֲמַת שֶׁבַּצִּוּוּי נֶאֱמַר "יָאִירוּ שִׁבְעַת הַנֵּרוֹת", פֵּירוּשׁ שֶׁמֵּעַצְמוֹ יָאִירוּ וְלֹא שֶׁיַּעֲשֶׂה הוּא גְּמַר הַדְלָקָתָן, וְאַחַר כָּךְ נֶאֱמַר "הֶעֱלָה נֵרֹתֶיהָ" וּמַשְׁמַע שֶׁהָיָה עוֹשֶׂה כָּל הַהַדְלָקָה וְעַל זֶה נֶאֱמַר "וַיַּעַשׂ כֵּן אַהֲרֹן". וְהָעִנְיָן בָּזֶה כִּי עֵסֶק הַכֹּהֵן הָיָה תָּמִיד לְזַכּוֹת וּלְבָרֵר אֶת מַעֲשֵׂה בְּנֵי יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם וּלְתַקֵּן אֶת מַעֲשֵׂיהֶם שֶׁעָשׂוּ, אַף שֶׁהָיוּ נִרְאִים כְּאֵינָם מְהוּגָּנִים הָיָה אַהֲרֹן הַכֹּהֵן מַעֲלֶה אוֹתָם בִּקְדוּשָּׁתוֹ וּבִתְפִילָּתוֹ עַד שֶׁנַּעֲשׂוּ כְּזָכִיּוֹת וְזֶה הוּא דַּוְקָא אַחַר הַמַּעֲשֶׂה, אַךְ קוֹדֶם הַמַּעֲשֶׂה לֹא יִסְמוֹךְ הָאָדָם עַל זֶה רַק צָרִיךְ לְהִזָּהֵר עַד מְקוֹם שֶׁיָּדוֹ מַגַּעַת. וְזֶהוּ בֵּיאוּר הַפָּסוּק "בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת", כִּי אַף שֶׁהָיָה אַהֲרֹן מְתַקֵּן וּמַעֲלֶה אֶת מַעֲשֵׂה בְּנֵי יִשְׂרָאֵל וְהוּא מַשְׁפִּיעַ לָהֶם אוֹר, וְעכ"ז "אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ", הַיְינוּ שֶׁיַּזְהִיר אוֹתָם כִּי קוֹדֶם הַמַּעֲשֶׂה יִרְאוּ שֶׁיָּאִירוּ מֵעַצְמָם, הַיְינוּ שֶׁיַּעֲשׂוּ מַעֲשִׂים כְּשֵׁרִים וּמְבוֹרָרִים וְלֹא יִסְמְכוּ עַל זֶה שֶׁאַהֲרֹן מַעֲלֶה אוֹתָם, וְזֶה "וַיַּעַשׂ כֵּן אַהֲרֹן", כִּי קוֹדֶם רָאָה שֶׁהִזְהִיר שֶׁלֹּא יִסְמְכוּ עָלָיו שֶׁיְּתַקֵּן כָּל אֶחָד וְאֶחָד עַד מְקוֹם שֶׁיָּדוֹ מַגַּעַת, וְעַל מַעֲשִׂים הַנַּעֲשִׂים כְּבָר תִּקֵּן אַהֲרֹן אֶת הַכֹּל, וְזֶה "הֶעֱלָה נֵרֹתֶיהָ" הֶעֱלָה הוּא לְשׁוֹן עָבָר, וְזֶהוּ שֶׁלֹּא שִׁינָּה.
3“And thus Aharon did …. ”“Kain - Thus” is added to the verse in order to tell the praise of Aharon who did not change (Rashi). The Liqutei Torah of the Ari’zal states (Parshat B’ha’lotcha), that it says “he did thus,” since it seems as if he had indeed changed. The commandment was “seven lights shall shine,” meaning that they would shine by themselves and he would not be the one to bring about their illumination. After it says, “he lighted its candles,” which means that he would do all the lighting. For this it says, “thus did Aharon.” Being a Cohen means to constantly refine and purify the actions of Israel before the Omnipresent. Even if the actions seem improper, Aharon haCohen would raise them up in his sanctity and prayer until they became meritorious. And yet, this is all after the action. Before the action, no one could rely on Aharon, but rather needed to be as careful as possible.This is the explanation of “when you kindle [literally “raise”] the lights,” since truly Aharon would fix and raise the actions of the children of Israel, illuminating them. Yet nonetheless, “over against the front of the Menorah they shall illuminate,” warning them that before each action they need to take care to make it shine on its own accord. This means doing things in a clean and pure way, not relying on Aharon to raise them. This is “and thus did Aharon.” Aharon would warn them to take care not to rely on him to fix each and every one of them, but for actions already done he would fix everything. This is, “he lit [raised] the lights,” stated in the past tense (things already done), and this is as Rashi explains, “it [says “thus”] to praise Aharon, that he did not change.”16(Providence) andBechirah (Free Will), a great theme in the Author’s writings and a major theological issue. Based on several passages in the Mei HaShiloach, the message is that it is his best to stand the test and always choose to do what is right. However, post facto even blunders are all part tof the great encompassing plan of fixing Creation and things are being repaired in some miraculous way way beyond human comprehension.would fix and raise the actions of the children of Israel, illuminating them. Yet nonetheless, “over against the front of the Menorah they shall illuminate,” warning them that before each action they need to take care to make it shine on its own accord. This means doing things in a clean and pure way, not relying on Aharon to raise them. This is “and thus did Aharon.” Aharon would warn them to take care not to rely on him to fix each and every one of them, but for actions already done he would fix everything. This is, “he lit [raised] the lights,” stated in the past tense (things already done), and this is as Rashi explains, “it [says “thus”] to praise Aharon, that he did not change.”16 the action before the fact so that it would be acceptable before God.
דוְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ. הַשְּׁלֹשָׁה דְּבָרִים הָאֵלֶּה הֵם נֶגֶד שְׁלֹשָׁה דְּבָרִים שֶׁהִזְהִירוּ חֲזַ"ל בְּמַסֶּכֶת אָבוֹת [פ"ג מ"א] "הִסְתַּכֵּל בִּשְׁלֹשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִיתֵּן דִּין וְחֶשְׁבּוֹן". מֵאַיִן בָּאתָ הוּא נֶגֶד "וְהֶעֱבִירוּ תַעַר", כִּי שְׂעָרוֹת מוֹרֶה עַל כַּעַס (זוהר במדבר קנ"א:) וְהוּא נֶגֶד מֵאַיִן בָּאתָ, כִּי הָאָדָם כְּשֶׁיָּבִין מֵאַיִן בָּא לֹא יוּכַל לִכְעוֹס אַף עַל בְּרִיָּה קְטַנָּה כִּי יָבִין עֶרְכּוֹ. וְ"הַזֵּה עֲלֵיהֶם מֵי חַטָּאת" הוּא נֶגֶד לְאָן אַתָּה הוֹלֵךְ, שֶׁיִּהְיֶה לָאָדָם יִשּׁוּב הַדַּעַת בְּכָל דָּבָר שֶׁיַּעֲשֶׂה בְּאִם יִהְיֶה מֵהַמַּעֲשֶׂה הַזֶּה קִיּוּם וְחַיִּים נִצְחִיִּים אַף כְּשֶׁיֵּעָדֵר הַגּוּף, וְזֶהוּ מוֹרֶה הַזָּאוֹת מֵי חַטָּאת שֶׁכְּבָר נִשְׂרַף וְנַעֲשָׂה אֵפֶר. "וְכִבְּסוּ בִגְדֵיהֶם" הוּא נֶגֶד לִפְנֵי מִי אַתָּה עָתִיד לִיתֵּן דִּין וְחֶשְׁבּוֹן, הַיְינוּ שֶׁהָאָדָם יְבָרֵר וִיצָרֵף מַעֲשָׂיו תָּמִיד שֶׁיִּהְיוּ מְזֻכָּכִים כְּמוֹ שֶׁכָּתוּב (קהלת ט',ח') "בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים", [שֶׁגָּוֶון לָבָן הוּא רָחוֹק וּמֻשְׁלָל מִכָּל גָּוֶון הַנִּצְבָּע, כִּי הַרְבֵּה דְּבָרִים הֵם בְּגָוֶון לָבָן בְּלֹא שׁוּם פְּעוּלָּה רַק נִבְרְאוּ כָּךְ, כִּי הַגָּוֶון הַלָּבָן הוּא הֲכָנָה לִצְבּוֹעַ בְּהַדָּבָר כָּל הַגְּוָונִים, כֵּן יִהְיֶה הָאָדָם תָּמִיד מוּכָן וִיצַפֶּה לִישׁוּעַת הַשי"ת. תַּשְׁלוּם.]. "וְהִטֶּהָרוּ" מוֹרֶה שֶׁיַּעֲשׂוּ לְעַצְמָם גְּדָרִים וִיקַדְּשׁוּ עַצְמָם אַף בַּמֻּתָּר לָהֶם, שֶׁהַגָּדֵר שֶׁהָאָדָם עוֹשֶׂה לְעַצְמוֹ יוֹעִיל לוֹ לְהַצִּילוֹ מִכָּל דָּבָר רַע יוֹתֵר מִמַּה שֶּׁאַזְהָרוֹת הָאִסּוּר מוֹעִיל, כִּדְאִיתָא בַּגְּמָרָא (נדרים ח'.) מִנַּיִן שֶׁנִּשְׁבָּעִין לְדָבָר מִצְוָה שֶׁנֶּאֱמַר "נִשְׁבַּעְתִּי וַאֲקַיֵּמָה" וְכוּ׳, וְהוּא שֶׁעוֹמֵד לוֹ אַף בִּשְׁעַת הַנִּסָּיוֹן כִּדְאִיתָא בַּגְּמָרָא (נדרים ל"ב:) בְּעִידָּנָא דְּיֵצֶר הָרָע לֵית מַאן דְּמַדְכַּר לְיֵצֶר טוֹב, כִּי אָז נִשְׁכָּח מֵאָדָם כָּל חוֹמֶר הָאִסּוּר שֶׁיֵּשׁ בְּהַמַּעֲשֶׂה כַּמְבוֹאָר עַל פָּסוּק "מַה בֶּצַע" [לעיל פ' וישב ד"ה ויאמר], אַךְ הַגָּדֵר שֶׁהָאָדָם עוֹשֶׂה לְעַצְמוֹ לֹא יִשָּׁכַח מִמֶּנּוּ וְיַעֲמוֹד לוֹ אַף בִּשְׁעַת הַנִּסָּיוֹן. כַּאֲשֶׁר סִיפֵּר רַב וְקָדוֹשׁ אֶחָד בְּעַצְמוֹ, שֶׁאֵרַע לוֹ נִסָּיוֹן וְנִסְתַּם מִמֶּנּוּ חוֹמֶר הָאִסּוּר שֶׁבַּדָּבָר הַזֶּה, אַךְ זֹאת זָכַר שֶׁעָשָׂה לְעַצְמוֹ גָּדֵר שֶׁלֹּא יַעֲשֶׂה דָּבָר שֶׁלֹּא יַגִּיעַ מִמֶּנָּה נַחַת רוּחַ לְהַש"י, וְאָמַר אֶל לִבּוֹ אַף שֶׁאֵין בְּכָאן אִסּוּר, מִכָּל מָקוֹם מַה נַּחַת רוּחַ יִהְיֶה לְהַש"י מֵהַמַּעֲשֶׂה הַזֶּה, וְתֵיכֶף שֶׁנָּתַן זֹאת אֶל לִבּוֹ זָכַר חוֹמֶר הָאִסּוּר שֶׁהָיָה בְּהַמַּעֲשֶׂה.
4“Thus do to them [the Levites] to purify them. Sprinkle upon them waters of purification, pass a razor over their entire skin, launder their clothes, and they will be purified.” (Bamidbar, 8:7)These three actions (of purification) correspond to what our Sages of blessed memory warned in the Pirkei Avot (3:41), “Look on three things and you will never come to sin. Know from where you came, and to where you are going, and before whom you will give a reckoning in the future.” “From where you came” corresponds to “pass a razor,” for hair teaches of anger (Zohar, Bamidbar, 151b). This relates to “know from where you came,” for when one understands how his origins come from a putrid drop he will be rendered unable to get angry even at the smallest part of creation. Rather he will see its value.17 “Sprinkle upon them waters of purification” corresponds to “to where you are going [to dust].” Man will have peace of mind in everything he does if he sees to it that his actions are those that lead to everlasting life, even after his body turns to dust. This relates to the mei chatat (waters of purification), spring water mixed with the ashes of the red heifer, for it had already been burnt down to ash.18 “Launder their clothes” signifies “before whom you will give an account [the King of kings]” that is, that one will constantly purify and refine his actions so they will be in a state of deep purity, as it is said (Kohollet, 9:8), let your clothes always be white.”19. “And they shall be purified” teaches of making boundaries, going that extra step in order to protect our service of God. We are advised to sanctify ourselves even in that which is permitted to us, for the boundaries we make for ourselves are of far more benefit in protecting us from evil than the actual prohibition or warning.As it says in the Gemara (Nedarim, 8a), “From where do we derive that you may swear to perform a mitzvah, since it says, ‘I have sworn and I will fulfill’” etc. This is what lasts for him even at a time of testing, as it says (Nedarim, 32b), “at the time of the evil inclination no one mentions the inclination for good.” At such a time one forgets all the substance of the prohibition in the action, as elsewhere explained on the verse, “what profit in that we slay our brother” (Mei HaShiloach Vayeshev). Yet the boundary one makes will last and stand for him even at the time of testing. A great and holy one20 once told of such a situation he had encountered, when he was tested and forgot the essence of the prohibition. Yet before he had succumbed, he remembered that he had made himself a boundary not to do anything from which God would not derive pleasure. He said to himself, “even though there is no law against what I am doing, what pleasure will God receive from this?” and when he put this to his heart he immediately remembered the severity of the prohibition involved in the action.
הוְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם. עִנְיַן קְדֻשַּׁת הַלְוִיִּם שֶׁהָיָה בְּהַעֲבָרַת שֵׂעָר, וּבְנָזִיר כְּתִיב "גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ", כִּי שְׂעָרוֹת מוֹרֶה עַל כַּעַס כַּמְבוֹאָר בַּזוה"ק (במדבר קנ"א:) וְהַלְוִיִּם הָיוּ מְנוּקִים וּמְזֻכָּכִים מִתַּאֲוָה לָכֵן צְרִיכִים לְהַעֲבִיר הַשֵּׂעָר, וְנָזִיר הַיְינוּ שֶׁנִּכְנַס חֶסְרוֹנוֹ בְּמִדּוֹת הַתַּאֲוָה כַּמְבוֹאָר בַּגְּמָרָא (נדרים ט':) מַעֲשֶׂה בְּשִׁמְעוֹן הַצַּדִּיק, וְנֶגֶד תַּאֲוָה יֵשׁ עֵצָה שֶׁהָאָדָם יַכְנִיס עַצְמוֹ בְּכַעַס כְּמוֹ שֶׁכָּתוּב בַּגְּמָרָא [קידושין מ'.] "יִלְבַּשׁ שְׁחוֹרִים" הַיְינוּ מָרָה שְׁחוֹרָה וְהוּא גַּם כֵּן עִנְיַן כַּעַס, וְזֶה עֵצָה לְהִנָּצֵל מִתַּאֲוָה לִכְנוֹס עַצְמוֹ בְּכַעַס, וְזֶה שֶׁנִּצְטַוָּה לְגַדֵּל פֶּרַע כְּמוֹ שֶׁמְּבוֹאָר עַל פָּסוּק "וַיְשַׁלַּח אֶת הָעֹרֵב" [לעיל פ' נח].
5“And you shall pass a razor over all their flesh ….” (Bamidbar, 8:7)The Kedusha (sanctity) of the Levites is represented by shaving their hair, but with the Nazir, it is written that he is to let his hair grow. (If he broke his vow by coming into contact with the dead or drinking wine, he is required to shave all his hair and bring a sacrifice.) Hair teaches of anger, as we find in the holy Zohar (Bamidbar, 151b), and as the Levites were cleaned and purified from desire they had to remove their hair. A Nazir, his desire led him into the attribute of lust. The Gemara (in Nedarim, 9b) explains. “Said Shimon haTsaddik, all my life [as a Cohen] I never ate from the sacrifice of a Nazir who had broken his vow except once. [Because he always was suspicious about why the Nazir took this vow. Was it out of anger or didacticism, but not the purity of the heart? If so it was easily broken. Rav Steinsaltz.] Once I saw a Nazir come to the Temple [to offer a sacrifice for breaking his vow of Nazir] from the south, who was exceedingly beautiful, with magnificent curls about his head. I said to him, ‘my son, what have you done to come and destroy such beautiful hair?’ He said, ‘I was a shepherd for my father in my town, and I went to draw water from the well. I looked at my image reflected in the water, and my inclination to evil overcame me, trying to drive me from the world.21 I said to my own nature, “Evil One! Why do you boast over a body that is soon food for worms in the grave! I swear on the service in the Temple that I will shave you for the sake of Heaven.’ ”Upon hearing this, Reb Shimon haTsaddik kissed him on the head and said, ‘My son, such as you shall men and women become Nazirim in Israel, as it is written (Bamidbar, 6:2), ‘a man or woman who separates to take a vow of Nazir unto God.’ ” One who wants to overcome his desire is advised to get angry, as it is written in the Gemara (Kedushin, 40a), “he shall wear black,” meaning a black melancholy, which also refers to anger. This is why the Nazir is required to grow his hair.22 This is explained in the Mei HaShiloach in Parshat Noach on the verse, “and he sent out the raven.”
ווַיְהִי בִּנְסוֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה ה' כוּ׳. כִּי נְסִיעָה הוּא שֶׁהָאָדָם יוֹצֵא לַדֶּרֶךְ וְלֹא יוֹדֵעַ מַה יִּוָּלֵד לוֹ צָרִיךְ לְהַרְעִים וְלִצְעוֹק לַה', וְזֶה שֶׁקֹּדֶם כָּל נְסִיעָה הָיוּ תּוֹקְעִין תְּרוּעָה, כִּי תְּרוּעָה הַיְינוּ קוֹל רַעַם וְגַם בְּיוֹם טוֹב הָיוּ תּוֹקְעִים, כִּי בְּשִׁינּוּי הַזְּמַן צָרִיךְ הָאָדָם לִצְעוֹק לַה' שֶׁיִּשְׁמְרוֹ מִכָּל דָּבָר רַע שֶׁיָּבֹא נֶגְדּוֹ, וְעַתָּה שֶׁהִתְחִילוּ לִנְסוֹעַ לְאֶרֶץ יִשְׂרָאֵל וְנָסַע הָאָרוֹן, קֹדֶם כְּתִיב "וַיֹּאמֶר מֹשֶׁה קוּמָה ה'" הַיְינוּ שֶׁהִתְחִיל לְהִתְפַּלֵּל שֶׁיִּהְיֶה נְסִיעָה הַזּוֹ לְשָׁלוֹם מִכָּל פֶּגַע רַע בַּדֶּרֶךְ.
6“And it was, when the Ark would journey, Moshe would say, Arise, Hashem ….” (Bamidbar, 10:35)A journey is when a man goes out on the road, not knowing what will transpire for him. Then he must become impassioned and cry out to God. This is why before each journey of Israel in the desert they would sound blasts of the shofar (teruah). Teruah teaches of the voice of thunder (an impassioned cry). So too on festivals they would sound the shofar, for when there is a marked change in time one must also cry out to God to guard him from any evil that may come upon him. Now that they were about to journey into the land of Israel with the Ark was traveling towards the land, Moshe preceded the arrival by praying, “Arise, Hashem.” Now they begin to pray that they would journey in peace, safe from any mishap on the way.
זוַיְהִי הָעָם כְּמִתְאוֹנְנִים. [וַיֹּאמֶר מֹשֶׁה לְחוֹבָב. עִנְיַן הַסֵּדֶר מֵאֵלּוּ הָעִנְיָנִים כִּי כַּאֲשֶׁר נִסְדְּרוּ הַדְּגָלִים וְהָיוּ קְרוֹבִים לִיכָּנֵס לְאֶרֶץ יִשְׂרָאֵל חָלְשָׁה דַּעְתּוֹ שֶׁל מֹשֶׁה כִּי יָדַע שֶׁהוּא לֹא יְבִיאֵם לְאֶרֶץ יִשְׂרָאֵל וּמֵחֲמַת זֶה רָצָה לְקָרֵב אֶת יִתְרוֹ וּמֵחֲמַת. תַּשְׁלוּם.] שֶׁקָּשִׁים גֵּרִים לְיִשְׂרָאֵל כוּ' [נדה י"ג:], כִּי יִשְׂרָאֵל נִקְרְאוּ גַּחֶלֶת וְהָאֻמּוֹת לֶהָבָה הַיְינוּ כִּי לִבּוֹת בְּנֵי יִשְׂרָאֵל מְלֵאִים שִׂמְחָה, וְהָאֻמּוֹת אַף שֶׁנִּרְאִים שְׂמֵחִים אַךְ בֶּאֱמֶת לִבָּם מָלֵא עַצְבוּת, וְכַאֲשֶׁר נֶאֱמַר לְיִתְרוֹ "וְהָיָה הַטּוֹב הַהוּא כוּ' וְהֵטַבְנוּ לָךְ", וְנִכְנַס בְּלִבּוֹ דִּבְרֵי תּוֹרָה הָאֵלּוּ אָז יָצָא הָעַצְבוּת שֶׁבְּלִבּוֹ וְהָיָה קָשֶׁה לְיִשְׂרָאֵל, עַל כֵּן נֶאֱמַר תֵּכֶף אַחַר זֶה "וַיְהִי הָעָם כְּמִתְאוֹנְנִים" כְּמוֹ שֶׁנֶּעְכַּר מַיִם צְלוּלִים, וְאַחַר זֶה שָׁבוּ כְּבָרִאשׁוֹנָה.
7“And when the people complained it was evil in the ears of Hashem ….” (Bamidbar, ll:l)23, 10:29). The order of these events [the tribes marching under their banners and bringing Yitro close] shows that when they were close to entering the land, signified by the march of the banners, Moshe felt weak because he knew that he would not be the one to lead them into the land. He thereupon brought Yitro close for encouragment. Tashlum.“Converts are as difficult for Israel as a sore on the skin” (Nidda, 13b).*, which also means causing a sore on the skin] to the house of Jacob.” Rashi comments, “Because they will not be expert in the mitzvot, and will bring misfortune, and further, Israel may learn from them bad behavior.” Rashi ends by saying, “all Israel are responsible for one another, but not responsible for the converts.” Another interpretation is that converts often become so expert in the performance of mitzvot that they make other Jews look less than sufficient in their service of God. Israel is called a coal, and the nations are called a flame. The hearts of Israel are filled with simcha (true joy), and the nations, though they appear joyful, are filled with sadness. So when Moshe said to Yitro, a convert, (Bamidbar, 10:32), “And it shall be, if you go with us, then the good which Hashem does to us, we will do to you.” At the moment words of Torah entered Yitro’s heart, the sadness left his heart. This was difficult for Israel. Therefore the verse following this says, “and when the people complained,” as when you stir up water and becomes muddy, and then it settles and returns to its initial clarity.
חמֵאַיִן לִי בָּשָׂר. הַיְינוּ כִּי בְּחִינַת מֹשֶׁה הוּא הַמָּן כְּמוֹ שֶׁכָּתוּב (שמות ט"ז,ד') "הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם". "מִן הַשָּׁמָיִם" הַיְינוּ בִּבְהִירוּת וּמִצִּדּוֹ הָיָה הַלֶּחֶם בִּבְהִירוּת גָּדוֹל מִכָּל הַטּוֹבוֹת שֶׁבָּעוֹלָם הַזֶּה. וּבָשָׂר הַיְינוּ הַטּוֹבָה מִלֶּחֶם כִּי בָּשָׂר הוּא הַרְחָבָה כְּמוֹ שֶׁכָּתוּב (דברים י"ב,כ') "כִּי יַרְחִיב" כוּ', לֹא הָיָה מִבְּחִינַת מֹשֶׁה כְּלָל בָּעוֹלָם הַזֶּה רַק בְּחַיֵּי הָעוֹלָם הַבָּא. וְלָכֵן אָמַר "הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ" הַיְינוּ מִבְּחִינָה שֶׁלִּי אֵיךְ אֶתֵּן לָהֶם בָּשָׂר, אַךְ לַאֲשֶׁר אָז הֵחֵל בְּחִינַת יְהוֹשֻׁעַ לָכֵן נִתַּן לָהֶם בָּשָׂר, כִּי אֵצֶל יְהוֹשֻׁעַ נִקְרָא בָּשָׂר הַחֵירוּת מִשִּׁעְבּוּד מַלְכֻיּוֹת, וְלָכֵן הִתְנַבְּאוּ אֶלְדָּד וּמֵידָד "מֹשֶׁה מֵת וִיהוֹשֻׁעַ מַכְנִיס", וְגַם בָּזֶה הַבָּשָׂר הָיָה הַרְחָבָה מֵעֵין הָעוֹלָם הַבָּא, כִּי אַף כְּשֶׁרָאוּ שֶׁחַבְרֵיהֶם מֵתִים עכ"ז לֹא הִנִּיחוּ מִלֶּאֱכֹל כִּי יָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא מִכָּל חַיֵּי הָעוֹלָם הַזֶּה.
8“From where do I have meat to give to all these people?” (Bamidbar, 11:13)Moshe was on the level of the Manna, as it is written (Shemot, 16:4), “God said to Moses, Behold, I will rain on you bread from Heaven.” “From Heaven,” with utmost clarity. From Moshe’s point of view, this bread was clearer and finer than all the goodness of the world. Meat means “better than bread,” for meat is expansion. Thus, when it was said (Devarim, 12:20), “when God shall expand your borders, when He spoke to you and said, you may eat meat,” from Moshe’s perspective it was not from this world at all, only from the life of the world to come. Therefore he said (Bamidbar, 11:21), “the people, among whom I am,” meaning, from where I am standing how could I give them meat?24 However, God gave them meat when the reign was passed to Yehoshua, for on Yehoshua’s level meat was like freedom from enslavement to the kingdom. Therefore Eldad and Meidad prophesized, “Moshe will die, Yehoshua will bring us in.” So here too the meat was like expansion into a taste of the world to come. Even when they saw that their friends were dying they did not prevent themselves from eating meat, because in one moment of clarity the world to come is worth more than all the life of this world.25 (constriction) without his conscious mind. This matter teaches of the holy name of forty-two letters, “Shem Mem Beit,” which “ascends and does not descend,” for in all the actions of man it is not man’s mind that controls them, but only God. Giliyon Mei HaShiloach.
טוַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי. "לִי" הוּא דָּבָר שֶׁהוּא מִמֶּנִּי, כִּי אוֹתָהּ הַנְּבוּאָה הָיְתָה לָהֶם מִמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם כְּמוֹ שֶׁכָּתוּב "וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל שִׁבְעִים אִישׁ", "וּמִי יִתֵּן כָּל עַם ה' וכו' כִּי יִתֵּן ה' אֶת רוּחוֹ עֲלֵיהֶם". הַיְינוּ אַף כִּי יִתֵּן ה' מֵרוּחוֹ עֲלֵיהֶם וְלֹא יִהְיֶה מִצִּדִּי, גַּם כֵּן לֹא הָיִיתִי מְקַנֵּא לָהֶם.
9“And Moshe said to him [Yehoshua], are you jealous for my sake? Would that all of God’s people were prophets, that God would put His spirit upon them.” (Bamidbar, 11:29)“For my sake” means something that comes from me. The very prophecy of Eldad and Meidad was from Moshe Rabeynu, as it is written (Bamidbar, 11:25), “and He took of the spirit that was on him (Moshe) and placed it upon seventy elders.” The verse “would it were that God made all his people prophets, and put His spirit upon them” means that just as God puts His spirit upon them and it is not from me, so too should I not be jealous of them.26
יוַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה כוּ׳ אִם יִהְיֶה נְבִיאֲכֶם ה׳ בַּמַּרְאָה כוּ׳ לֹא כֵן עַבְדִּי מֹשֶׁה פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ בְּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת ה׳ יַבִּיט. הָעִנְיָן מָצִינוּ בַּגְּמָרָא אַף שְׁלֹמֹה הַמֶּלֶךְ בִּקְשׁוּ לִמְנוֹת כוּ׳ לִהֲטָה אֵשׁ סְבִיבָם כוּ׳ עַד שֶׁיָּצְתָה בַּת קוֹל "הַמֵּעִמְּךָ יְשַׁלְּמֶנָּה" כוּ׳ (סנהדרין ק"ד:). הָעִנְיָן בָּזֶה כִּי בֶּאֱמֶת נִמְסַר לְאַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה כָּל הַהֲלָכוֹת כְּפִי אֲשֶׁר יָצָא מֵאִתָּם, וְלָכֵן כְּפִי הַהֲלָכָה רָצוּ לִפְסֹק לִהְיוֹת שְׁלֹמֹה נִמְנֶה כוּ׳, עַד שֶׁיָּצְתָה בַּת קוֹל "הַמֵּעִמְּךָ יְשַׁלְּמֶנָּה", הַיְינוּ שֶׁנִּפְתַּח לָהֶם הָאוֹר בְּפֵרוּשׁ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ וְאָז רָאוּ מְפֹרָשׁ הָאוֹר שֶׁלּוֹ אֲשֶׁר הוּא יוֹתֵר וְיוֹתֵר מִכְּפִי הַשָּׂגָתָם, אֲזַי עוֹד לֹא אָמְרוּ וְלֹא מִידִי, וְכֵן כְּשֶׁאָמַר הַש"י לָהֶם כָּאן, "לֹא כֵן עַבְדִּי מֹשֶׁה", וּבְאָמְרוֹ אֲלֵיהֶם "פֶּה אֶל פֶּה אֲדַבֶּר", הַיְינוּ תֵּכֶף כְּשֶׁיָּצָא הַדִּבּוּר מִן הַש"י הַמִּלּוֹת הָאֵלּוּ אָז רָאוּ מְפֹרָשׁ הָאוֹר וְהַהַשָּׂגָה שֶׁל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם עַיִן בְּעַיִן, וְכַאֲשֶׁר אָמַר הַש"י תֵּיבוֹת "בּוֹ", נֶעֱלַם מֵהֶם וְאָז הֵבִינוּ מַדְרֵגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, וּכְמוֹ כֵן כְּשֶׁאָמַר הַש"י "וּתְמוּנַת ה׳" נִכְנַס בְּלִבָּם הָאוֹר וְהַהַשָּׂגָה שֶׁל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם וְכַאֲשֶׁר אָמַר תֵּיבַת "יַבִּיט" נִסְתַּם מֵהֶם, וְגַם אַחַר כָּךְ נִשְׁאַר בְּלִבָּם זֹאת הַהַשָּׂגָה שֶׁהָיוּ מַשִּׂיגִים לִפְעָמִים כְּהַשָּׂגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, אַךְ שֶׁהָיוּ יוֹדְעִים שֶׁזֶּה אֵין שַׁיָּךְ לָהֶם רַק לְמַדְרֵגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם וְהִשִּׂיגוּ מַה שֶּׁחָסֵר לָהֶם נֶגֶד מַדְרֵגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, כִּי קֹדֶם זֶה הָיוּ סוֹבְרִים שֶׁאֵין שׁוּם מַדְרֵגָה לְמַעְלָה מִמַּדְרֵגוֹתָם, וְאַחַר זֶה נוֹדַע לָהֶם שֶׁיֵּשׁ לְמַעְלָה, אַךְ בִּשְׁעַת הַחֵטְא לֹא הֵבִינוּ שֶׁזֶּה הָאוֹר אֵין שַׁיָּךְ לְחֶלְקָם כִּי הָיָה בְּדַעְתָּם שֶׁזֶּה הַהַשָּׂגָה הוּא מִצִּדָּם וְלֹא מִצַּד הַש"י שֶׁיִּרְצֶה לְהַרְאוֹת לָהֶם מַדְרֵגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, וְלָכֵן טָעֲמוּ אוֹר גָּדוֹל יוֹתֵר מִכְּפִי אֲשֶׁר הָיוּ יְכוֹלִים לִטְעוֹם כַּאֲשֶׁר הָיוּ יוֹדְעִים שֶׁאֵין שַׁיָּךְ לְחֶלְקָם, כִּי אָז לֹא הָיוּ יְכוֹלִים לִטְעוֹם רַק כְּפִי אֲשֶׁר יִתְבּוֹנֵן הָאָדָם בְּחֵלֶק חֲבֵרוֹ וְלֹא כַּאֲשֶׁר יֵהָנֶה בְּשֶׁלּוֹ, וְכַאֲשֶׁר הָיָה דֶּרֶךְ חֵטְא וְסָבְרוּ שֶׁזֶּה הוּא חֶלְקָם אָז טָעֲמוּ כְּאָדָם הַנֶּהֱנֶה מִשֶּׁלּוֹ, וְזֶהוּ לְפִי שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַרְאוֹת לָהֶם מַדְרֵגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם בְּלִי מִגְרַעַת בִּכְדֵי שֶׁיַּכִּירוּ אֶת עֶרְכּוֹ, וְזֶה פֵּרוּשׁ הַגְּמָרָא (ברכות ל"ה.) "כָּל הַנֶּהֱנֶה מֵעוֹלָם הַזֶּה בְּלֹא בְרָכָה כְּאִלּוּ מָעַל", כִּי הַנֶּהֱנֶה בִּבְרָכָה הַיְינוּ שֶׁמַּכִּיר שֶׁאֵין שַׁיָּךְ לוֹ הַדָּבָר רַק לַה׳ וְלָכֵן לֹא יַגִּיעַ לוֹ הֲנָאָה מִקְּדֻשַּׁת הַדָּבָר רַק כְּאָדָם הָרוֹאֶה, וְכַאֲשֶׁר יְאֻנֶּה לְאָדָם שֶׁיֵּהָנֶה בְּלֹא בְרָכָה אָז כְּאִלּוּ נֶהֱנֶה מִקָּדְשֵׁי שָׁמַיִם בִּשְׁלֵמוּת, וְזֶהוּ כְּאִלּוּ מָעַל, וְדוֹק כִּי עָמוֹק עָמוֹק הוּא.
10“And Miriam and Aharon spoke against Moshe … for your prophecies of God come in visions … not so with My servant Moshe, I will speak to him mouth to mouth, not in riddles, the similitude of God does he see ….” (Bamidbar, 12:1–8)It is written in the Gemara (Sanhedrin, 104b), “Who decides who has a portion in the world to come or not? [Isn’t this matter only in the hands of God?] Rav Ashi said, ‘the members of the great assembly decide [for among them were prophets of God].’ Rav Yehuda said in the name of Rav, they wanted to count Shlomo haMelech among those who did not have a share in the world to come, so a vision of his father (David haMelech) and bowed down before them (pleading that they not do so). They paid no attention. Then fire came from Heaven and burned under their benches, but they paid no attention. Then a voice called to them from Heaven, saying (Mishlei, 22:29), ‘Do you see a man diligent in his business? He shall stand before kings, he shall not stand before men.’ Meaning, Shlomo built My house [the Temple] before he built his own. Also, he built My house in seven years, and his house he built in thirteen. [He built Mine with even greater alacrity, so one who ‘stands before kings’ should not be considered wicked.] But they paid no attention to this. Then a heavenly voice called out and said [Job, 34:33], ‘should he requite it as you see fit, when you refused his judgment? Shall he say, You shall choose, and not I? Speak what you know!’”27Truly, all the laws were delivered to the members of the great assembly exactly as they transmitted them. Therefore it was according to the halacha that they wanted to count Shlomo haMelech among those who did not have a share in the world to come, until the final voice from Heaven announced, “shall he requite it as you see fit?” In this way, the light of Shlomo haMelech explicitly opened up for them, and then the light of Shlomo haMelech became increasingly clear in their understanding. After that they had no response and could not challenge heaven. In this vein God said, “it is not so with My servant Moshe.” Immediately after the word came forth from God in this verse, they explicitly saw the light and level of Moshe Rabeynu’s apprehension, “eye to eye.” (See Bamidbar 14:14) Then when God said the word “unto him” [verse 6], it was hidden from them. They knew that the vision was not theirs but only Moshe’s, and in this way they understood the level of Moshe Rabeynu.Similarly, when God said the word, “a vision of God” (verse 8), then the light and apprehension of Moshe Rabeynu entered their hearts, and when He said the word “he shall behold,” it was closed from them. Also later, some of this understanding remained in their hearts so at times they would understand with the very understanding of Moshe Rabeynu. Still, they knew that it was not coming from them, but only from the level of Moshe Rabeynu. They knew what they lacked in comparison to him. Before that, they thought that there was no level higher than their own level, and afterwards they knew that there was a higher level. Yet at the time of the sin they did not understand that this light was not a part of their portion, believing that this understanding was for them, and not from the side of God who wanted to show them the level of Moshe Rabeynu.Therefore they tasted a greater light than was in their own ability to taste when they knew that it was not a part of their portion. For then, they could only taste that which came to them through the contemplation of their fellow man’s portion, but not as he himself would have appreciated it. So when they were in the realm of sin, asserting that it was in fact their own portion, they then tasted the taste of a man appreciating his own. This happened because the Holy One, blessed be He, wanted to show them the level and value of Moshe Rabeynu in its full capacity.This is as it says in the Gemara (Berachot, 35a), “all who enjoy from this world without pronouncing a blessing on the enjoyment are stealing.” For the act of enjoyment with a blessing is to say he recognizes that it is not his own, but only God’s. Therefore one will not enjoy the Kedusha (sanctity) of anything unless he does so as one who sees (that it is not his, and his enjoyment will be limited). Then when it happens that a man benefits without a blessing, then it is as if he is enjoying the Holy Sacrifices of Heaven in all their completeness, and it is as if he has stolen from God. Investigate and contemplate this matter further, for it is intensely deep.