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Orchard of Delights Chukat

£The Secret of Lines and CirclesThe Secret of Lines and CirclesThe Secret of Lines and Circles Moses to bring the very staff he had used with him this time as well,
the punishment seems unduly harsh.
££
One constant theme mentioned by many of the commentators
trying to resolve this enigma is that it appears that God never had
From time immemorial commentators have wondered about the
juxtaposition of the contents in many Torah portions. Some portions any intention of allowing Moses to lead the people into the Promised
follow entirely logical arrangements, whether chronological, if a Land. His hitting the rock was merely an “excuse.” As we previously
story is being told, or thematic, if particular laws are being taught; discussed in Beha’alotcha, Eldad and Medad had prophesied that
however, many other portions consist of a wide range of material Moses would not lead the people into the Promised Land, so long
with no obvious connection. Rashi often comments either on the before Moses hit the rock it seems the future had already been
juxtaposition within a given portion or on the link between one determined. Thus, we are once again confronted with the paradox of
portion and another. free will and Divine Providence. For if Moses was not destined to go
into the Land and God merely needed an “excuse,” did Moses have
This week’s Torah portion concludes with a detailed review of all any real choice, for at some point, he would have had to have made
the communal sacrifices offered in the Tabernacle and the Temples. It a mistake that would lead to his being banned from leading the Jews
begins by reviewing the daily, Shabbat, and New Moon offerings, and into the Holy Land.
then continues with an overview of the cycle of the yearly holidays
and their appropriate sacrifices. This sudden and detailed review is A second puzzling incident occurs when, in response to the Jewish
surprising on two levels: Why does the Torah discuss these sacrificial people speaking out against God and Moses again, poisonous snakes
laws here (wouldn’t Leviticus have been more appropriate)? And, appear and bite the people causing many to die. When the people
why does the Torah review the cycle of the holidays, given that come to Moses, admit their mistake, and beg him to pray for them,
they have already been addressed in the portions of Mishpatim and God tells him to fashion the figure of a snake and mount it on a
Emor? pole. All those who had been bitten were instructed to stare at the
snake and then they would be healed. One is immediately struck by
The incident immediately preceding this one concerns the transfer God’s seemingly baffling instructions. Why did God want to heal
of power from Moses to Joshua. God begins by reminding Moses he the people by having them stare at the very image of the animal
will not lead the Jewish people into the Land of Israel, and Moses that had fatally wounded them? Why did God have them stare at
responds by requesting that God appoint a leader in his stead “who and apparently be healed by (not to mention having Moses fashion)
may go out before them and who may come in before them and who what to all intents and purposes seems to have been an idol? The
may lead them in; so that the congregation of God will not be like Talmud warns us against erring by thinking that the snake on the
a flock that has no shepherd” (Numbers 27:17). God tells Moses to staff had any power of its own. When the people looked upwards
publicly lay his hands on Joshua’s head to signify the transfer of and were, therefore, moved to contritely ask for Divine assistance,
authority. This process of transferring authority became known as God Himself healed them. Notwithstanding the Talmud’s warning,
semichah (literally, the laying on of hands) and even today is the the question still remains regarding why God instructed Moses to
official Hebrew term for rabbinic ordination. fashion the figure of a snake and mount it on a pole at all. Could the
Although Moses was obviously not telling God what to do, people not have been instructed to repent and pray to God without
the wording he chose – “Let God…” (Numbers 27:16) – could the means of the physical image?
be construed as a command. Indeed, Rashi, alluding to Moses’

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