meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Gur Aryeh/Torah/Gur Aryeh on Bamidbar/English/merged.txt"}
text: Gur Aryeh on Bamidbar
  גור אריה על במדבר
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -Sefaria Community Translation
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  Gur Aryeh on Bamidbar
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  These are the descendants. [Scripture] calls only the sons of Aharon the descendants of Moshe [because he taught them Torah] but not all of Israel, although Moshe taught them, because Hashem commanded him to teach them Torah, and if not for them Hashem would not have given him the Torah. However, Moshe taught the sons of Aharon more than the others, and that was from Moshe alone; in this he is considered as having procreated them.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  Why do you raise yourselves. They did not dispute with Moshe’s leadership, for every nation needs a king and leader. This was so although they were all holy, and if so, Moshe was no more worthy than anyone else. Regarding the priesthood, however, they said it was not necessary at all.
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  This is the statute of the Torah. Rashi’s explanation is that a statute connotes commandments for which one does not need to know the reason for doing them. In these cases the commandment depends on doing and not on study. The language of ‘statute’ is not appropriate in conjunction with Torah, though, because study is a part of the Torah. Here, however, Moshe was told that even concerning Torah there would be a statute — the statute of the Torah — and he should not question the Torah of the red heifer. Regarding the instructions about the vessels taken in the war on Midyan it also says, “the statute of the Torah,” because there was no need to provide a reason in that situation. Furthermore, in that case it was Elozor speaking, and he did not need to provide a reason, but here it was the Holy One speaking. When Rashi writes that this commandment is a decree, he does not mean a decree without any reason, as the view of the Rambam. Rashi only means that we should not say the commandments are due to Hashem’s mercy on His creatures, and this is because the entire Torah is the Attribute of Judgment. All the commandments are for the benefit of the people who keep them, and not, for example, for the benefit of the poor. Hashem commanded us to go in His ways, which are merciful, and that is because of His decrees on mankind and not out of His mercy on creation.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  "If you had spoken..." This implies that their sin was in not speaking to the rock, whereas in the reading of Beha'alotecha (Numbers 11:22), Rashi wrote 'which is worse, this statement (Could enough flocks and herds be slaughtered to suffice them? Or could all the fish of the sea be gathered for them to suffice them?”) or "Hear now, you rebels..." which implies that their sin was in saying 'hear now you rebels'? (This is the difficulty which the Re'em noted.) One might say that Rashi wasn't being specific there when he cited their statement of  'hear now you rebels,' but rather quoted the beginning of the incident when really his point was what came at the end (when they struck the rock.) Furthermore, is it really true that their sin began with saying 'hear now you rebels?' If they had not become angry, they never would have made any mistake at all. This is just as Rashi explains in a different incident in the reading of Matot (Numbers 31:21) when Moshe becomes angry with the commanders of the army. In reality, when one knows the truth they will recognize that these two transgressions - the declaration 'hear now you rebels' and striking the rock twice - are actually one sin. Since many are confused in their attempts to explain this matter, unable to clarify the truth of the transgression, it is necessary to explain. Know then that the sin of Moshe and Aharon is just as it is written in the verse "Because you did not believe in Me enough to affirm My sanctity ..." (Num. 20:12) The fact that they struck the rock twice, despite the miracle which was being done for them, is itself is a loss of faith because they acted out of anger. One who fulfills God's commandments in an angry way, as they did by declaring 'hear now you rebels' and striking the rock, especially when such a miracle is being done for them, has no faith. Faith means that one who trusts in God feel only joy. The meaning of faith is that one believes in God, trusts in him, and with that trust comes joy. Where there is anger, there is no faith. The fact that Moshe struck the rock twice indicates his lack of trust and faith, and thus he was angry. It is a well known phenomenon that one who lacks a wholeness of faith and trust in God, is plagued by anger and pain. When God told Moshe to bring water out of the rock, he and Aharon should have done this in faith, because God does such miracles for Israel. Then they would have seen what trust in God can do for creation. Moshe and Aharon should have strengthened and renewed themselves with an even greater faith and trust, then they would have acted in joy over the great miracle which God was going to do. It was fitting to renew their faith and trust, to add to their faith and trust, and it was fit that they be joyful. Do not say that they were simply angry at the children of Israel, that is not a real challenge, because with faith comes joy, not anger. Therefore what was lacking here was faith. That is why the verse says "Because you did not believe in Me enough to sanctify Me in the eyes of the children of Israel..." If they had acted in faith, taking joy in God's command (because faith always brings joy as one trusts in the goodness of God) this would have been a sanctification before all Israel, teaching them that one should have faith and trust in God that he does the miraculous. And behold, both acts - the declaration of 'hear now you rebels,' and striking the rock - are the opposite of faith. This is why you will find that sometimes our Sages say that the sin was in striking the rock twice, and sometimes in declaring 'hear now you rebels,' because they are one thing. At the moment when God did for them such a miracle, they should have grown in their faith and trust, and with that faith and trust there is no place for anger.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 6
  
  How goodly. The reason Bil'am did not want them to possess synagogues and academies of Torah study was in order to separate, God forbid, the spirit of Hashem from Yisroel. For all the while they possess synagogues and academies of Torah study, the spirit of Hashem is among them. Furthermore, because of (Bereishis 27:22), The voice is the voice of Yaakov; through their synagogues and academies of Torah study, the enemies of Yisroel have no effect on them and are unable to harm them.
  
  
  
  
  
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  Verse 4
  
  
  In view of everyone, and not outside of the encampment in the manner that other hangings are conducted (<i>Gur Aryeh</i>).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And Pinchas. He went to take revenge for Yoseif. He saw that the Midianites were opposed to Yoseif, and that was the reason the sale of Yoseif took place through them, because harm comes to a person through those that oppose him. Yoseif was the opposite of Midian because he restrained himself from illicit relations and, in contrast, they sent their daughters to harlotry. Thus, they received harm from the descendent of Yoseif.