32:27 כז וַיֹּאמֶר לָהֶם, כֹּה-אָמַר יְרוָר אֱלֹרי יִשְׂרָאֵל, שִׂימוּ אִישׁ-חַרְבּוֹ, עַל-יְרֵכוֹ; עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, בַּמַּחֲנֶה, וְהִרְגוּ אִישׁ-אֶת-אָחִיו וְאִישׁ אֶת-רֵעֵהוּ, וְאִישׁ אֶת-קְרֹבוֹ The Leviim were called upon by Moshe Rabbeinu to carry out the death sentence of those who were Chayuv Misah. Rashi explains that sometimes a person had to give Misah to a relative and Moshe Rabbeinu said don’t look, even if it is your relative you should still give him Misah.
Actually later in V’zois Habracha it is even more explicit by the Beracha of Levi. In 33:9 it says, ט הָאֹמֵר לְאָבִיו וּלְאִמּוֹ, לֹא רְאִיתִיו, וְאֶת-אֶחָיו לֹא הִכִּיר, וְאֶת-בָּנָו לֹא יָדָע: כִּי שָׁמְרוּ אִמְרָתֶךָ, וּבְרִיתְךָ יִנְצֹרוּ Rashi says, האומר לאביו ולאמו לא ראיתיו: כשחטאו בעגל ואמרתי (שמות לב, כו) מי לר' אלי, נאספו אלי כל בני לוי וצויתים להרוג את אבי אמו והוא מישראל, או את אחיו מאמו, או את בן בתו, וכן עשו. ואי אפשר לפרש אביו ממש ואחיו מאביו וכן בניו ממש, שהרי לוים הם ומשבט לוי לא חטא אחד מהם שנאמר כל בני לוי This means that the Leviim carried out the Chiyuv Misah even on relatives that they were Michuyav to be Mechabeid.
We have a Klal Gadol that anytime you have 2 Mitzva obligations that come into conflict if it is possible to be Mekayeim both of them we do them both. Here there were 22,000 Leviim who were able to be Mekayeim this command, so why did it have to come out that a grandson had to kill a grandfather who was Chayuv Misah if a different Levi can kill that person and he wouldn’t be Oiver the Kibbud aspect?
A possible Teretz was suggested. When it comes to hating someone who does Aveiros, a person has to be Mechavein L’sheim Shamayim. He has to really mean it and there can’t be a personal Negi’yos. Rav Pam used to say the Pesukim from Tehillim 139:21-23 כא הֲלוֹא-מְשַׂנְאֶיךָ יְרוָר אֶשְׂנָא; וּבִתְקוֹמְמֶיךָ, אֶתְקוֹטָט כב תַּכְלִית שִׂנְאָה שְׂנֵאתִים; לְאוֹיְבִים, הָיוּ לִי כג חָקְרֵנִי אֵל, וְדַע לְבָבִי; בְּחָנֵנִי, וְדַע שַׂרְעַפָּי Dovid Hamelech is saying, someone who hates you Hashem, I hate them. Those who fight with you Hashem, I am fighting with them. I hate them with an ultimate hatred. After this, Dovid says examine me Hashem and check my heart see that I am L’sheim Shamayim.
Rav Pam would mention Yeihu who killed the Oivdei Habal upon the command of Yona Hanavi. Later when he committed the Aveira of Avoda Zorah he was punished for killing the Oivdei Habal because if you kill people for being Oived Avoida Zorah than you can’t be Oiver it yourself.
The Gemara says, that only Shmuel Hakatan could write the Beracha of V’lamalshinim because of the same idea. That only someone who is righteous and is doing his actions L’sheim Shamayim can write a Beracha out of Kanayos.
Rav Tzaddok writes that any time a Mitzvah comes B’tzuras Aveira it has to be L’sheim Shamayim. Sometimes a person has a Mitzvah to say Lashon Hora to save someone from a problem; you have to be Mechavein to say the Lashon Hora L’sheim Shamayim.
Yibum is a similar example that you have to be Mechavein L’sheim Shamayim because it comes B’tzuras an Aveira of marrying a sister in law.
Perhaps, this concept can be used by our Parsha. Moshe Rabbeinu was saying that you should go kill the people who were Oived Avoda Zorah. Maybe the person doing the killing is not being Mechavein L’sheim Shamayim? So Adaraba, the person doing the killing should be the person who is the most reluctant to kill by having him kill his own relatives. These are the people who will be Mechavein L’sheim Shamayim.
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