Of course the Sod of the Parah Aduma has to do with the fact that it is somehow Metamei Tehorim Umitaheir Temai’im. The Parah Aduma has the unique ability to make a Tamei Meis be Tahor but at the same time a Tahor person who touches it becomes Tamei. This is a secret which Chazal say that even Shlomo Hamelech could not understand. He could not figure it out.
Naturally, when an Acharon comes and figures it out we are quite suspicious because if Shlomo Hamelech couldn’t understand it and you are coming up with an explanation then obviously there is something wrong with your explanation.
The Klei Yakar in this week’s Parsha explains Metamei Tehorim Umitaheir Temai’im in a way that explains the mystery of this unique idea regarding the Parah Aduma. The Klei Yakar writes that there is something totally unique about the Parah Aduma, but it touches on one of the secrets of the Briya, something that is consistent in the nature of Hashem’s world.
That in the words of the Klei Yakar is that in the world, things are moved by their opposites. ("שכל דבר אינו מתפעל כ"א מהפכו ולא ממה שהוא ממינו") Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved by their opposites and not by similarities. What does that mean? On a simple level we would say that opposites attract. What he is saying is that for example, the Yeitzer Horah does not look to deal primarily with Reshaim.
The Yeitzer Horah looks to mislead primarily Tzaddikim, so that the Yeitzer Hora works more on Klal Yisrael than the Umos Haolam and more on Tamidei Chachamim than on anyone else.
We too are that way, Ein Adam Omeid Al Dvar Halacha Ela Im Kain Nichshal Bo. A person who is Nichshal in an Aveira and realizes it will then be able to remember the Dvar Halacha. You might forget a Halacha, however, if you make a mistake and subsequently you correct your mistake, you will be stronger than if you hadn’t made the mistake in the first place.
So too in many of the areas of nature, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved to action from things that are the reverse of it rather than things that are similar in and of themselves.
The Klei Yakar refers to something that he says at the end of Parshas Shemos, that before something disappears it has its greatest strength. In other words, before a flame of a candle goes out, you will notice that it sparks up and it has a very bright light at the last minute. It is said that before the morning is the darkest part of the night. Somehow darkness is Misgabeir right before it disappears. Why, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino Dafka. It is the nature of things to be moved by their opposites. If something is bent in one direction and you want to straighten it out you have to bend it in the opposite direction. That is a secret of the Teva Habriya.
The Parah Aduma is therefore Metamei Tehorim, when it touches something it becomes the opposite (Mispa’el). A Tahor becomes Tamei and a Tamei becomes Tahor. This is all part of the mystery of Shlomo Hamelech. It is not the way we would logically think the world would work. It is however the way the world does work.
A parent is often closest to a child who when growing up gave him a hard time, gave him Agmas Nefesh growing up rather than to a child that was easy. Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino.
What is interesting in Bain Adam L’chaveiro, perhaps in Bain Adam L’ishto, is that human beings, human nature, interaction with other human beings is the same way. If you are tough with someone that person may back down temporarily for a moment, but in fact the person really doesn’t back down. The person is really distanced from you. In the long run, being soft to people is more successful than being tough. That is the nature of a person. If you insist on doing things a certain way and it is a debatable topic, things might be able to be done in a reverse way, the person listening will think maybe the other way. Or let us say for example that you have a child who slept through Shacharis, if you say to him you always oversleep Shacharis, his reaction to the tough talk will be “I always” how can you say that? The fact that he did indeed sleep through Shacharis 10 days in a row isn’t the point. He doesn’t always do it. The tough talks evokes a reverse reaction.
This is a very important lesson from this Kli Yakar. Shekol Davar, everything, is Mispa'al, moved to action, Mai'hafocho V'lo Mimah Shehu Mimino., from its reverse not necessarily from which you would expect.
The lesson that I am taking out is from this Nikuda. That a person should be soft and not tough.
Later on in this week’s Parsha we find the Cheit of Moshe. Moshe Rabbeinu at Mei Miriva does some sort of an Aveira. It is very hotly debated. What is the Aveira? Rishonim bring numerous Peshatim and reject them. Certainly Moshe Rabbeinu’s sin is not something that is easily understood by people on our level.
The Cheit of Moshe Rabbeinu according to Rashi is that Moshe hit the stone. To this the Ramban says that he doesn’t understand. What is the difference to a stone if you hit it or you talk to it? He also asks that Moshe Rabbeinu was told Kach Es Hamate, take the stick.
That should be understood to mean to take as hit the stone just as we found during the Makkos when Moshe Rabbeinu was told Kach Es Hamate, he did a physical act with the Mate. Therefore, this Rashi needs a Hesber.
I saw an incredible Vort from Rav Yonasan Eibishutz who explains as follows. He says the idea that Moshe Rabbeinu should have spoken before he hit has nothing to do with the rock itself. It has to do with Moshe Rabbeinu’s own Middos as a Manhig Yisroel as a leader of Klal Yisrael. It is a rule in life, before you hit, speak. Before you are tough be soft. Before you do things with a tremendous push, do them with a gentle push. This is very much the lesson of the Mei Miriva according to this Pshat and therefore, there is no difference to the stone if you hit it or talk to it, however, to Moshe Rabbeinu the Manhig Yisroel should have understood to talk and only later to hit.
Again, a lesson, in life when you have choices, be soft and don’t be tough. When you are tough you alienate the people close to you. When you are soft you might lose the battle but at the end of the day you will win the war. An important lesson in dealing with other people.
Naturally, when an Acharon comes and figures it out we are quite suspicious because if Shlomo Hamelech couldn’t understand it and you are coming up with an explanation then obviously there is something wrong with your explanation.
The Klei Yakar in this week’s Parsha explains Metamei Tehorim Umitaheir Temai’im in a way that explains the mystery of this unique idea regarding the Parah Aduma. The Klei Yakar writes that there is something totally unique about the Parah Aduma, but it touches on one of the secrets of the Briya, something that is consistent in the nature of Hashem’s world.
That in the words of the Klei Yakar is that in the world, things are moved by their opposites. ("שכל דבר אינו מתפעל כ"א מהפכו ולא ממה שהוא ממינו") Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved by their opposites and not by similarities. What does that mean? On a simple level we would say that opposites attract. What he is saying is that for example, the Yeitzer Horah does not look to deal primarily with Reshaim.
The Yeitzer Horah looks to mislead primarily Tzaddikim, so that the Yeitzer Hora works more on Klal Yisrael than the Umos Haolam and more on Tamidei Chachamim than on anyone else.
We too are that way, Ein Adam Omeid Al Dvar Halacha Ela Im Kain Nichshal Bo. A person who is Nichshal in an Aveira and realizes it will then be able to remember the Dvar Halacha. You might forget a Halacha, however, if you make a mistake and subsequently you correct your mistake, you will be stronger than if you hadn’t made the mistake in the first place.
So too in many of the areas of nature, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved to action from things that are the reverse of it rather than things that are similar in and of themselves.
The Klei Yakar refers to something that he says at the end of Parshas Shemos, that before something disappears it has its greatest strength. In other words, before a flame of a candle goes out, you will notice that it sparks up and it has a very bright light at the last minute. It is said that before the morning is the darkest part of the night. Somehow darkness is Misgabeir right before it disappears. Why, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino Dafka. It is the nature of things to be moved by their opposites. If something is bent in one direction and you want to straighten it out you have to bend it in the opposite direction. That is a secret of the Teva Habriya.
The Parah Aduma is therefore Metamei Tehorim, when it touches something it becomes the opposite (Mispa’el). A Tahor becomes Tamei and a Tamei becomes Tahor. This is all part of the mystery of Shlomo Hamelech. It is not the way we would logically think the world would work. It is however the way the world does work.
A parent is often closest to a child who when growing up gave him a hard time, gave him Agmas Nefesh growing up rather than to a child that was easy. Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino.
What is interesting in Bain Adam L’chaveiro, perhaps in Bain Adam L’ishto, is that human beings, human nature, interaction with other human beings is the same way. If you are tough with someone that person may back down temporarily for a moment, but in fact the person really doesn’t back down. The person is really distanced from you. In the long run, being soft to people is more successful than being tough. That is the nature of a person. If you insist on doing things a certain way and it is a debatable topic, things might be able to be done in a reverse way, the person listening will think maybe the other way. Or let us say for example that you have a child who slept through Shacharis, if you say to him you always oversleep Shacharis, his reaction to the tough talk will be “I always” how can you say that? The fact that he did indeed sleep through Shacharis 10 days in a row isn’t the point. He doesn’t always do it. The tough talks evokes a reverse reaction.
This is a very important lesson from this Kli Yakar. Shekol Davar, everything, is Mispa'al, moved to action, Mai'hafocho V'lo Mimah Shehu Mimino., from its reverse not necessarily from which you would expect.
The lesson that I am taking out is from this Nikuda. That a person should be soft and not tough.
Later on in this week’s Parsha we find the Cheit of Moshe. Moshe Rabbeinu at Mei Miriva does some sort of an Aveira. It is very hotly debated. What is the Aveira? Rishonim bring numerous Peshatim and reject them. Certainly Moshe Rabbeinu’s sin is not something that is easily understood by people on our level.
The Cheit of Moshe Rabbeinu according to Rashi is that Moshe hit the stone. To this the Ramban says that he doesn’t understand. What is the difference to a stone if you hit it or you talk to it? He also asks that Moshe Rabbeinu was told Kach Es Hamate, take the stick.
That should be understood to mean to take as hit the stone just as we found during the Makkos when Moshe Rabbeinu was told Kach Es Hamate, he did a physical act with the Mate. Therefore, this Rashi needs a Hesber.
I saw an incredible Vort from Rav Yonasan Eibishutz who explains as follows. He says the idea that Moshe Rabbeinu should have spoken before he hit has nothing to do with the rock itself. It has to do with Moshe Rabbeinu’s own Middos as a Manhig Yisroel as a leader of Klal Yisrael. It is a rule in life, before you hit, speak. Before you are tough be soft. Before you do things with a tremendous push, do them with a gentle push. This is very much the lesson of the Mei Miriva according to this Pshat and therefore, there is no difference to the stone if you hit it or talk to it, however, to Moshe Rabbeinu the Manhig Yisroel should have understood to talk and only later to hit.
Again, a lesson, in life when you have choices, be soft and don’t be tough. When you are tough you alienate the people close to you. When you are soft you might lose the battle but at the end of the day you will win the war. An important lesson in dealing with other people.
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