הכל בהשגחה עליונה
"מִי חָכָם וְיִשְׁמָר אֵלֶּה וְיִתְבּוֹנְנוּ חַסְדֵי ה'" (תהילים ק"ז, מג)
"מי חכם וישמר אלה" - מי שהוא חכם ישמור מאלה הדברים האמורים בזה המזמור, ישמרם בלבו ויכיר כי ביד האל יתברך הכל, והוא מעלה ומשפיל מעשיר ומוריש ומוחץ ורופא.
"ויתבוננו חסדי ה'" - שיעשה עם עושי רצונו. כי אף על פי שרואה אדם בעולם הזה שלוה לרשעים ורעה לצדיקים, אם יתבונן האדם במעשי העולם יראה ברוב כי האל "אל אמונה ואין עָוֶל" (דברים ל"ב, ד) ונותן לכל איש כדרכיו וכפרי מעלליו (ירמיה י"ז, י). והמעט שיראה שלא ילך על סדר, יאמר בלבו כי האל יתברך יודע למה זה, ואנחנו לא ידענו, ויסמוך הסכלות לו לעצמו, ולא יסמוך העוול לאל יתברך ויתעלה.
רד"ק - ר' דוד בן יוסף קמחי, חי בדרום צרפת בין השנים 1160-1235. התפרסם כדקדקן על ידי ספרו "מכלול", הרבה לעיין בפילוסופיה ובמדעים. כתב פירוש לתנ"ך לספרי בראשית, נביאים ראשונים, נביאים אחרונים, תהילים ודברי הימים. פירושו עוסק הרבה בענייני לשון, ניקוד, מסורה, ופירוש המילים. הוא עוסק גם בשאלת חיבור הספרים וזמנם של הנביאים, שאלות היסטוריות וגיאוגרפיות, ובויכוחים עם הפרשנות הנוצרית לכתוב.
ארבעה בצרה
מזמור ק"ז בתהילים, הפותח את החלק החמישי של הספר לפי חלוקת המסורה, הוא מזמור גאולה הנאמר ע"י עדות המזרח בפסח, ותוקן ע"י הרבנות הראשית בראשותם של הרב הרצוג והרב עוזיאל להיאמר בפתיחת תפילות ליל יום העצמאות. מסגרת המזמור מורכבת משלושה פסוקי מבוא (א-ג) ומשני פסוקי חתימה (מב-מג). גוף המזמור כולל שני חלקים מרכזיים. חלק א' (ד-לב) מתאר סדרה של ארבע צרות, תשועות גאולות והודיות. חלק ב' (לג –מא) מתאר את כוחו של ה' להפוך מציאויות.
א. עיינו בגמ' בברכות נד ע"ב:
אמר רב יהודה אמר רב: ארבעה צריכין להודות - יורדי הים, הולכי מדברות, ומי שהיה חולה ונתרפא, ומי שהיה חבוש בבית האסורים, ויצא. יורדי הים מנלן - דכתיב: יורדי הים באניות וגו' המה ראו מעשי ה', ואומר: ויעמד רוח סערה יעלו שמים ירדו תהומות, ואומר: יחוגו וינועו כשכור, ואומר: ויצעקו אל ה' בצר להם וממצוקתיהם יוציאם, ואומר: יקם סערה לדממה, ואומר: וישמחו כי ישתקו, ואומר: יודו לה' חסדו ונפלאותיו לבני אדם. הולכי מדברות מנלן - דכתיב: תעו במדבר בישימון דרך עיר מושב לא מצאו ויצעקו אל ה' וידריכם בדרך ישרה, יודו לה' חסדו. מי שחלה ונתרפא - דכתיב: אולים מדרך פשעם ומעונתיהם יתענו כל אכל תתעב נפשם וגו', ויזעקו אל ה' בצר להם וגו', ישלח דברו וירפאם וגו', יודו לה' חסדו. מי שהיה חבוש בבית האסורין, מנלן? - דכתיב: ישבי חשך וצלמות וגו', כי המרו אמרי אל וגו', ואומר: ויכנע בעמל לבם וגו', ואומר: ויזעקו אל ה' בצר להם, ואומר: יוציאם מחשך וצלמות וגו', ואומר: יודו לה' חסדו.
1. כיצד קביעה זו מחלקת את חלקו הראשון של המזמור לארבעה חלקים.
2. עיינו במזמור ומצאו את הסימוכין לחלוקה.
3. עמדו על הצרות ועל העונשים/אסונות שבאים בעקבותיהם ובססו את הטענה על פיה ארבעת הצרות המופיעות במזמור מקיפות את כל סוגי הצרות.
ב. לארבעת הבתים העוסקים בקבוצות השונות יש מבנה זהה. עיון נוסף בצרה ובקריאה לה' מחדד את ההבדלים ביניהם.
1. מה המשותף להולכי מדבריות (ד-ט) ויורדי הים (כג-לב)? בדקו את סוג הצרה, את שלביה, ממה היא נבעה ומה היא צורת הקריאה לה'.
2. מה המשותף לאסירים (י-טז) ולחולים (יז-כב)? בדקו את סוג הצרה, את שלביה, ממה היא נבעה ומה היא צורת הקריאה לה'.
3. מהי משמעות החלוקה?
למעבר לדף הלימוד המלא מתוך התכנית "מתן על הפרק"
Ahaz - Tanakh Profiles
Ahaz ben Yotam (II Kings 16, I Chronicles 3:13, II Chronicles 28)
Twelfth king of Yehuda who succeeds his father. Ahaz commits trespasses against God, including passing his son through fire. Ahaz's kingdom is attacked by the combined forces of Pekah king of Israel and Retzin king of Aram. The prophet Yeshayahu appears to Ahaz and pleads with him to remain calm, promising him that Aram and Ephraim (another name for the Kingdom of Israel) will fail in their bid to conquer Yehuda. Ahaz refuses to accept this message of encouragement from the prophet. Yeshayahu also warns Ahaz that the punishment for his idolatry is yet to come at the hands of Assyria. Indeed, Ahaz withstands the siege against Jerusalem, although according to the account related in Chronicles 28, Yehuda does suffer serious losses in its confrontation with Aram and Israel . Ahaz appeals to Tiglat Pileser king of Assyria to rescue him from his two enemies, which Tiglat Pileser does by attacking Damascus and killing Retzin. Ahaz visits his patron in Damascus where he is very taken by an altar he sees there. Ahaz forwards the specifications of the structure to Uriah, a Kohen in Jerusalem who follows the plans in building a new altar. Upon his return, Ahaz offers sacrifices on his new altar. Ahaz further dismantles parts of the Beit HaMikdash in order to keep them from the king of Assyria. Ahaz is succeeded by his son Hizkiyahu. Altars that were made by Ahaz are later destroyed by King Yoshiyahu during his religious reforms (II Kings 23:12).
Adapted from Tanakh Profiles - www.tanakhprofiles.org
Yerovam ben Nevat - Tanakh Profiles
The first king of the divided kingdom of Israel, Yerovam is from the tribe of Ephraim and his mother's name is Tzerua.
Yerovam begins his career in the employ of Shlomo who puts him in charge of the labourers from the tribes of Menashe and Ephraim. Following God's declaration that He will tear the kingdom from Shlomo as a punishment for his idolatry, the prophet Ahiah HaShiloni appoints Yerovam king over ten tribes. Shlomo is apparently aware of Yerovam's ascent to power and tries to kill him. Yerovam seeks asylum in Egypt under King Shishak. When Rehavam takes over from Shlomo, Yerovam returns to Israel. All the tribes save Yehuda and Binyamin make Yerovam their king when Rehavam takes a hard line with the nation. Yerovam is insecure about his position and fears that the nation will return to Rehavam since they have to travel to Jerusalem to offer sacrifices in the Beit HaMikdash there. To lead the people away from Jerusalem, Yerovam establishes two centres of worship north of the city, one in Beit El and one in Dan, providing each place with a golden calf. Yerovam also commits other idolatrous practices. The altar in Beit El is destroyed generations later by King Yoshiahu during his religious reforms (II Kings 23:15). Yerovam and Rehavam do battle continually throughout their reigns (II Chronicles 13, I Kings 14, 30). When Yerovam's son Aviah falls ill, Yerovam sends his wife to consult with the prophet Ahiah who warns the royal couple that the prince will die as will the entire line of Yerovam due to the sinful behaviour of the king. Yerovam dies after a 22-year reign and his son Nadav succeeds him.
Adapted fromTanakh Profiles - www.tanakhprofiles.org
להפוך את דרך הטוב להרגל
"אַשְׂכִּילָה בְּדֶרֶךְ תָּמִים מָתַי תָּבוֹא אֵלָי אֶתְהַלֵּךְ בְּתָם לְבָבִי בְּקֶרֶב בֵּיתִי" (תהילים ק"א, ב)
"מתי תבא אלי" - הטעם כי הוא ישכיל תמיד בכל רגע להרגיל עצמו ללכת בה [בדרך תמים] עד שלא ייגע ללכת וכאילו הדרך תבא אליו מאליה, כדרך הכינור מרוב הרגילות,
ורבי משה אמר "מתי תבא אלי" כמו "ויבא אלהים אל בלעם" (במדבר כ"ב, כ) שתשרה הרוח הקדש עליו בביתו בהתבודדו מבני אדם ודיניהם וריבם...
אבן עזרא - ר' אברהם בן מאיר למשפחת אבן עזרא. נולד בטודילה שבספרד המוסלמית בשנת 1089 בערך, ונפטר באנגליה בשנת 1164 בערך. היה חכם רב-תחומי בעל השפעה רבה, בחייו ולאחר מותו. היה משורר, מדקדק, פרשן תנ"ך, פילוסוף, מתרגם, אסטרונום ואסטרולוג. היה תקיף בביקורתו גם נגד גדולים וקדמונים.
The Daughters of Tzelofhad
Ostensibly, the story of the daughters of Tzelofhad is a Halakhic section which created a significant legal precedent: From this point onwards, in certain instances, women may inherit their father's estate. However, the dramatic description of the events alludes to something beyond the legal realm. The Torah describes a group of women who approached Moshe, Elazar HaKohen, the leaders of the tribes and the entire nation at the entrance to the Mishkan. The description seems staged. The leadership and Moshe might naturally congregate, but why should the entire nation be present?
The claim of the daughters of Tzelofhad is simple and straightforward. The laws known to Moshe do not offer a solution for this case. He could have taken the easy route, rejecting their claim, by hiding behind the existing laws that he knew. The perceived unfairness of the situation is merely a product of the gap that exists between human and divine morality. However, Moshe did not ignore his intuition and decided that this case demanded further investigation. According to Midrash Tanhumah (Pinhas 9) not only did Moshe understand that this law demanded further investigation, Moshe actually knew the Halakhic conclusion. Moshe's humility prevented him from answering on his own. Seeing those surrounding him unable to answer, looking to him, he too, out of humility, looked to God for the answer.
The Zohar (Vol. 3 Balak 205B) expresses a parallel description: Moshe would not answer because he saw all the "great Rabbis" – the heads of tribes and families - looking to him, so immediately he removed himself from the case. However, the Zohar has a slightly different emphasis. Moshe's humility does not stem from a person who does not want to reveal his superiority publicly. Rather, Moshe understood the major Halakhic innovation in this situation, and he thought that no one would believe this Halakhic conclusion unless it was explicitly stated by God. The topic of inheritance is a crucial one that has a tremendous impact on the establishment of families in Israel. Moshe understood that the conceptual transformation necessary to execute justice in this case carries with it a radical change with regard to the laws of inheritance and tribal portions. A change of that magnitude could be understood as anti-establishment reform.
Moshe's initial response of justifying the question by turning to God is already surprising, but God's response that their claim is correct is nothing short of remarkable. Understanding the significance of God's answer, the sages emphasized the significance of this event and the purity of character in the claim of the women.
Various Midrashim describe the historical background of this story. "In that generation, the women safeguarded what the men transgressed." The men of that problematic generation took their jewelry and worshipped the golden calf, while the women protested. The men were involved in the sin of slandering the Land of Israel, while the women were requesting a portion of the land. That is also why the story of Midyan is juxtaposed to our Parasha. The sages are alluding not only to the women's love of the land but to fact that the Jewish women were safeguarded against infidelity at a time that licentiousness was common in the outside world.
The Talmud Bavli (Baba Batra 119B) brings a Tannaic source: "The daughters of Tzelofhad were intelligent, orators and righteous. They were intelligent for they spoke up in a timely manner." The Gemara explains that they waited for the perfect moment to make their claim. While Moshe was dealing with the laws of Yibbum (levirate marriage), they asked the following: Their mother was exempt from a levirate marriage because she has daughters, thus their father's inheritance did not return to his family. Why, then, should they not inherit him in place of the sons? They were convincing orators because they used Talmudic arguments and stated that they would never have made a claim had their father had a son. They were righteous because they only married those who were appropriate for them. The Gemara describes how they did not marry before the age of forty because they were waiting for an appropriate husband. In today's world we might consider them to be picky, but the sages viewed this favorably, comparing them to Moshe who separated himself from his wife.
The significance of the claim of the daughters of Tzelofhad, is the revelation of a new Halakha in the world. A small group of five sisters succeeded in teaching a new piece in the puzzle of Torah to the Jewish Nation. This Torah that they taught is a moral one, one that stems from love and one that is sensitive to the underpinnings of the Torah. By raising the issue as part of the laws of Yibbum, as part of a discussion of the various options for inheriting a dead father, they expressed that their desire to determine the truth was greater than their desire for a portion of inheritance. The daughters of Tzelofhad understood that the laws of Yibbum contain within them a possibility for the daughters to inherit. If there had been a son, they would not have submitted their claim. The patient listening of those women is the patience of women throughout the generations till our time. Waiting till the generation in which the request "Give us a portion in the God of Israel" will be an honest, sincere, clear and obvious request to everyone. The Torah itself is the portion that those women requested.
"Four are called a portion...Torah..." (Pesikta Zutrata – Lekah Tov – Shemot 15)
As in the case of the daughters of Tzelofhad, in our generation many timely questions have risen. Questions of the morality of equality, societal questions that relate to the establishment of the State of Israel in the land of our fathers in a generation of crisis, a generation that is confused and hard to control, a generation that needs a new revelation of what Moshe was able to perceive on his own, but knew that only God himself could teach us. It is possible that delaying marriage to a late age as the price to pay for this revolution is alluded to as well and is an expression of this revolution in which waiting for an appropriate husband becomes more difficult.
The Apter Rebbe, well known for his love of the Jewish nation, expresses his excitement through a homily of the names of the women:
Each one had a special name because of a good quality that she had.
מחלה – From the term forgiveness or from the term dance circle that the righteous will dance in the future (Taanit 31A).
The first and second together – מחלה נעה – the illness of the children of Israel moved away due to the sweetening of the laws.
חגלה – From the term of happiness and rejoicing.
מלכה – The revelation of the Holy King.
תרצה – Alluding to the Jewish nation being wanted and desired by God. (Ohavei Yisrael, Parashat Pinhas)
The combination of all of these qualities points to what those women demanded: the ability to be relevant to the times, to be happy in the giving of the Torah and the revelation of God's kingdom by dispersing the fog, to reveal the truth and the influence of a great mercy.