Parshas Masei
33:1a
Rashi reiterates God's mitigation of the severity of the
punishment of the spies. Not only was the length of exile
shortened to 40 years, as was related in Parshas Shelach, but
in addition we see here the condition of wandering was not a
constant. They remained in place for long stretches of time
allowing for stability and peace of mind. The period in the
desert was productive for The Jewish People in their spiritual
development and maturity. In hindsight we see the benevolence
even in God's punishments as much as in His direct acts of mercy.
33:1b
Similar to Rabbi Twerski's idea of attributing value to our
moral decisions and not just looking at the results or outcomes,
Rabbi M. Miller in Shabbos Shiurim (5729) explains the detailed
recounting of the various stops along the way in the 40 year
sojourn as also alluding to the value of spiritual process and
inner development that is not always proportional to the actual
spiritual achievement in objective reality. Although the
generation that left Egypt did not survive to enter the Promised
land, the effort and growth that they experienced during those
arduous years was incorporated and recorded in the Torah to
teach mankind the difficult lessons they had learned. So there
are two distinct balance sheets in evaluating good deeds. 1)
The net spiritual effect of the deed and its impact on the
universe. 2) The level of hardship and resistance that was needed
to be overcome by the performer and his resulting inner growth.
Conversely, Rav Elchonon Wasserman writes of a parallel duality
in the performance of wicked deeds and concludes that two levels
of atonement are necessary to wipe away all traces of a sin.
1) To undo the damage caused to the spiritual balance of the
universe as a result of the evil released. 2) To reaffirm one's
loyalty and fealty to the Creator by regret and making a solemn
commitment not to betray the personal relationship between one's
self and God.
33:19
Rashi connects the place called 'Resamah' to the reference
made in Tehillim describing the negative effects of evil speech-
'like Coals of Resamim'. Rashi on that very verse in Tehillim
(chapter 120:3) explains this reference to coals that do not
appear hot but continue to burn inside for an extended period.
This effect was paralleled by the punishment of wandering; a
year for every day spent on the expedition that was bent on
gathering derogatory information about the Land. When sins
of tongue are involved, the repercussions continue to reverberate
in the world just as the sound waves of speech themselves.
33:40
Rashi is quick to give us insight into how the Torah views cause
and effect in spiritual terms. One might be tempted to think
there was a tactical advantage that the Cananites wished to
exploit when they attacked the Jews. The Torah informs us that
the only weakness was lack of Cloud (clout?) of Heavenly
protection that evaporated with the departing of Aaron HaCohen.
The is a Chassidic story that relates to this episode. One of
the saintly Rebbes had passed away and immediately afterward,
new decrees and persecutions were being drummed up by the Anti-
Semitic government. One of the followers was deeply troubled
by the sad change of fortune and prepared himself to inquire
from the soul of the departed Rebbe in his dream. In that dream,
he asked: "When the Rebbe was among the living, his prayers were
quite effective in muting the evil decrees and providing
protection. Why now, when the Rebbe is even closer to the
Heavenly Court are his pleas on our behalf not potent?" The
Rebbe responded that while down on earth the suffering and pain
of persecution blinded him from seeing the true perspective
and from perceiving the great ultimate good the God intended
from such misery. So he spared no effort in pleading for Divine
mercy. But now in the World of Truth, he can no longer genuinely
wish for the nullification of these decrees, once he appreciates
the eternal benefits that come from temporary hardships!
33:51-56
The most important things in life usually come with ultimatums.
Either we take the opportunities offered to us and leave a
positive lasting imprint on this world, or we condemn ourselves
to be washed away by the unyielding current of social and
historical forces that pull us into anonymity as if we never
existed. The Cananite nations among thousands of other societies
are an archaeological curiosity without having contributed
anything of lasting value to our lives. And the Torah is warning
us that we will share their fate if we don't rid ourselves of
