Rashi explains that Hashem’s complaint against them stemmed from the fact that had they spoken to the rock, as they were commanded, it would have brought forth water and Hashem’s Name would have been sanctified. Klal Yisrael would have said, “Now, if this rock, which neither speaks nor hears and does not need subsistence, fulfills the word of Hashem, how much more so should we fulfill His word.” While this may be true, the words expressed in the Torah in criticizing them, “because you did not believe in Me,” are, at best, enigmatic. Moshe Rabbeinu was the greatest believer. Aharon…
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Rashi explains that Hashem’s complaint against them stemmed from the fact that had they spoken to the rock, as they were commanded, it would have brought forth water and Hashem’s Name would have been sanctified. Klal Yisrael would have said, “Now, if this rock, which neither speaks nor hears and does not need subsistence, fulfills the word of Hashem, how much more so should we fulfill His word.” While this may be true, the words expressed in the Torah in criticizing them, “because you did not believe in Me,” are, at best, enigmatic. Moshe Rabbeinu was the greatest believer. Aharon…
Rashi explains that Hashem’s complaint against them stemmed from the fact that had they spoken to the rock, as they were commanded, it would have brought forth water and Hashem’s Name would have been sanctified. Klal Yisrael would have said, “Now, if this rock, which neither speaks nor hears and does not need subsistence, fulfills the word of Hashem, how much more so should we fulfill His word.” While this may be true, the words expressed in the Torah in criticizing them, “because you did not believe in Me,” are, at best, enigmatic. Moshe Rabbeinu was the greatest believer. Aharon…
Rashi explains that Hashem’s complaint against them stemmed from the fact that had they spoken to the rock, as they were commanded, it would have brought forth water and Hashem’s Name would have been sanctified. Klal Yisrael would have said, “Now, if this rock, which neither speaks nor hears and does not need subsistence, fulfills the word of Hashem, how much more so should we fulfill His word.” While this may be true, the words expressed in the Torah in criticizing them, “because you did not believe in Me,” are, at best, enigmatic. Moshe Rabbeinu was the greatest believer. Aharon…
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…