Pemikiran Yahudi Ulangan 2:4: Akeidat Yitzchak

(1) We must make a distinction between G'ds reasons and Israel's motivations. Israel was very interested in avoiding a major detour around the land of Edom, an inconvenience, which as we have seen in this chapter, resulted in many complaints. Therefore, the Torah credits Moses with the despatch of messengers, (20,14) i.e. G'd did not prevent the people from trying diplomatic means to secure passage through the country. He knew of the futility of the excercise, and that is why all the reasons are listed that could have persuaded the Edomites to grant Israel's request. Edom, in common with many other countries, had two kinds of roads that traversed it. The one used by armies would be far away from the built up areas so as to ensure that whoever travelled that route would not cause damage or interfere with either agriculture or civilization. The other road, the derech messilah, the paved main highway, was the link between the built up areas. On that route would be found suppliers of water and food for travellers. Israel first offered to travel the first kind of road. When refused, Israel suggested using the other type of road, offering economic benefits to the host country by using and paying for the facilities available. In the latter event, they wanted to reassure Edom that they would not cause destruction or damage in their wake, something the Edomites had reason to be afraid of, considering the size of Israel's army. (2) Aaron's death may have been reported, since he was able to see his son Eleazar take over his position, a zechut, merit, that might well have been the reason Moses wished himself a death such as that of Aaron had been privileged to experience. (Sifri Parshat Ha-azinu) He was not buried where he died, since there was concern that Edom might desecrate his grave, were the grave to be situated close to Edom's borders. When we read in Deut. 10,6, "there Aaron died and was buried," the word "there" does not necessarily describe an exact location, just the general area. (3) The absence of the tzaddik Aaron was felt, but not to the extent that lives were actually lost. After Israel had made the vow to destroy the Canaanite cities, the prisoners were freed as a result of renewed fighting. (4) The displeasure of the people was occasioned through the tedious detour around Edom, a march away from the direction of their eventual destination. The general dissatisfaction also led to the search for complaints against the manner of G'ds Providence. Their complaint was that all their provisions, both bread and water were due only to miraculous, supernatural means. They did not feel assured of the continuance of these supplies, and longed for a normal existence based on natural law. The appearance of the snakes reminded the people that an existence based on natural law would be precarious indeed, and that they therefore had no reason to quarrel with G'ds Providence. They realised this when they begged Moses to pray for renewed hashgachah peratit. (21,7) Actually, ever since the blessing Noach had received after he had offered the thanksgiving offering for having survived the deluge with his family intact, snakes ought to have been afraid of humans. (Genesis 9,2) An attack by snakes on humans, therefore, is an extraordinary phenomenon. However, the blessing bestowed on Noach, and through him on mankind, is conditional on mankind retaining its tzelem elokim, reflecting the Divine image accorded by its Creator. When man does not live up to the moral stature expected of him, the animals sense this and act accordingly. As long as Israel lived on a morally high plateau in the desert, the animals had kept their distance. However, as soon as they failed to maintain their standards, the predators also failed to keep their respectful distance. Animals who observe humans provided for by G'd, certainly are afraid to molest such humans. Reliance on help from above, just like during the first battle against Amalek, was demonstrated symbolically by the copper snake on a high pole. When our sages say that Moses actually threw the copper snake up into the air, and that it remained suspended there, that is precisely the point that they were making, namely that help comes only "from up there."