Two-faced, Total Nullification, Tevillas Ezra, Receptable for Miracles, Repenting in Practice, Hammock or Swing
19 Sivan 5784
Chumash Rashi
“But as for My servant Caleb, since he was possessed by another spirit, and he followed Me, I will bring him to the land to which he came, and his descendants will drive it[s inhabitants] out.” (Bamidbar 14:24)
Rashi explains the words “another spirit” as meaning “two spirits, one [which he spoke] with the mouth, and one [he concealed] in his heart. He told the spies, ‘I am with you in your plot,’ but in his heart he intended to say the truth. Because of this, he was able to silence them, as it says, ‘Caleb silenced…’ (Bamidbar 13:30), for they thought that he would concur with them.”
Usually being two-faced is not something we would see as a positive quality in Torah Judaism. From Rashi’s comment here, however, it seems that at times it is righteous to be politcally savvy. It is clear, however, that this is only the case when there is a pressing need for a Torah reason, not for personal gain or comfort.
Tanya
“In truth, however, the analogy of soul and body bears no similarity whatsoever to the object of comparison — G-dliness and the world” (Shaar Hayichud Vehaemunah Chapter 6)
The soul and body stem from different sources. The soul merely rules over the body because it is stronger than the body, it has a higher source. The world is actually truly nullified in its source, Havayah, which constantly animates it and encompasses it.
Rambam
“A male convert who follows the paths of Israel, for example, he immerses himself after a seminal emission, and performs all the mitzvot.” (Sefer Kedushah, Hilchos Issurei Biah 13:9)
The Rambam explains which qualities allow converts to be considered as righteous converts even though there are no witnesses to testify before whom they converted. It is very strange that the Rambam lists among these Tevillas Ezra which he himself rules in Sefer Ahavah, Hilchos Kerias Shema 4:8 “was not universally accepted among the Jewish people. Most were unable to observe it and it was therefore negated.” Either the Rambam holds that the convert must conduct himself according to Jewish practice, even beyond the letter of the law in order to be assumed a righteous convert or he holds the negation of this ordinance wasn’t a complete one or continuing the practice of going to the Mikveh indicates that he went to the Mikveh before for conversion. This requires further investigaiton. I will comment on this post if I find something.
COMMENT: Maggid Mishneh holds like Shita 3.
Toras Menachem
Attempting to answer why Moshe Rabbeinu did not pray for the Jewish people after the sin of the spies, choosing instead to only explain logically why it wouldn’t be a good decision to destroy the Jewish people essentially for PR reasons, the Rebbe explains the true nature of reward and punishment in the context of a lack of faith. A lack of faith is not a transgression itself for which Hashem would strike a person, it simply makes him invalid to receive miracles outside the frame of nature. It is a direct cause and effect relationship. Therefore Moshe Rabbeinu had no grounds on which to ask Hashem for forgiveness, because the Jewish people’s defeat in war wouldn’t be a punishment from Hashem, but simply a result of not being able to receive a miraculous miracle. In order to be a receptable for miracles a Jew must have complete faith in G-d.
See this video for a practical example: https://youtu.be/watch?v=pAj0ceG-4Fs
Tanakh
Shoftim Chapter 10: The Judges after Avimelech were Tola son of Puah and Jair the Gileadite. When Jair passed away the Israelites resumed idol worship of 7 different idols after another. Hashem’s wrath flared and he sent the Ammonites against them. The people cried out, but Hashem refused. The Children of Israel repented in practice, removing the idols and Hashem accepted. The Ammonites prepare for war and the Jewish people search for a leader.
Hilchos Shabbos
May one lie on a swing or hammock which is attached to a tree on Shabbos?
It is forbidden to make use of a tree or an item attached to a tree on Shabbos. It is permitted to make use of an item attached to an item attached to a tree on Shabbos, provided it will not cause the tree to shake. Attaching and detaching items to a tree is categorically forbidden on Shabbos.
Thus it is forbidden to attach or remove a hammock or swing to a tree, or to a nail that is fixed on a tree on Shabbos. If it was attached before Shabbos, it may only be used on Shabbos if a) It is attached to a nail that is fixed on the tree, and not to the tree itself and b) The tree does not shake in the process of it being used.