VOLUME 116 NUMBER 6
Tamuz 8, 5785
July 4, 2025
Parshas Chukas
Candlelighting Time 8:13
The people rose in anger due to their perception that the traveling on the road was just too much. Furthermore, they were tired of only eating the Manna. Mind you, the Manna, was as tasty and delicious as any meal made in the finest restaurants in Manhattan. Yet, they complained and not only that but they bad-mouthed Hashem and Moshe. That was not acceptable and therefore they were punished with an attack of serpents, a reference to the original sin that the snake lied to Chava and also slandered Hashem.
Chofetz Chaim poses many astute questions about this unfortunate episode. Firstly, since there was an influx of serpents that invaded the camp why did they request Moshe remove the snake from their midst? Also, there seems to be an interchangeable language employed referring at one time to the nation that had sinned and afterward that Israel had sinned. Additionally, Moshe’s prayer on behalf of the people was not as successful as other times. What was so different about this happening that Moshe was apparently incapable to evoke the mercy of Hashem?
We must understand the depth of pervasion that slander, Loshon Hara, allows into our homes. Every sin creates an angel that represents that particular aberration and remains present afflicting the culprits for many years until repentance is able to erase its existence and offer us a healthier setting. However, as long as the evil angel created by that particular sin is extant, its very existence serves as an indictment against that person. Certainly, enough of a denunciation of that individual. However, slander generated by evil words that are spoken against another person inculpates with much more intensity as though the words of slander that were spoken stand before the thrown of Hashem and replay the base words of that individual. It is a much more critical accusation thrown against the offender. He cites the Sifri that every other type of sin Hashem is ‘willing and ready’ to utilize His trait of compassion to deal with the sinner with love and mercy. However, one who slanders another is viewed as a criminal by Hashem not deserving Heavenly empathy. He cites the Midrash that in all other situations Hashem commiserates with the sinner and saves him from danger and difficult circumstances. However, one who slanders his fellow man is ostracized by Hashem and not likely to be rescued from dire straits. Therefore, the prosecution against the slanderer is much more critical and prevailing.
The power of slander to reign supreme and condemn sinners is extremely potent when the leaders of the nation do not exercise their guidance to control the people scolding them for their horrendous conduct in this case blaming Moshe and Hashem for their perceived deficiency. The duty of those in official positions is to lead the nation in a positive and constructive fashion. Since they failed to utilize their offices properly the punishment was much more far-ranging and damaging. When Moshe attempted to terminate plague that was ravaging the nation Hashem informed him that the prosecution levied against the people was so dominant and caustic that the only avenue of hope was for the people to recant their evil speech with a full reversal of their insolence and devote in the future to unequivocal and absolute allegiance and loyalty to Hashem and Torah ideals.
A BYTE FOR SHABBOS
Hashem told Moshe that he would reveal to him the intricacies of the Red Heifer which even the wise King Solomon could not perceive. Moshe lived in a dimension which was peripheral from this world of the physical, therefore Torah ideas that were beyond the reach of this domain he could fathom.
S’FAS EMES
GOOD SHABB0S
