meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Gur Aryeh/Torah/Gur Aryeh on Bamidbar/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Gur Aryeh on Bamidbar
  גור אריה על במדבר
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  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
  
  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.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  In view of everyone, and not outside of the encampment in the manner that other hangings are conducted (<i>Gur Aryeh</i>).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  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.