בָּנִ֣ים אַתֶּ֔ם לַֽיהוָ֖ה אֱלֹהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃
קינדער זײַט איר צו ה׳ אײַער גאָט; איר זאָלט אײַך ניט אײַנשנײַדן, און ניט מאַכן אַ פּליך צװישן אײַערע אױגן, נאָך אַ טױטן.
Sichot HaRan
It is very good for whoever is able to pour out conversation before Hashem Yitbarach with prayers for mercy and pleading, like a son pleading before his father - for has Hashem Yitbarach not already called us children, as it is written [Dvarim 14:1]: "You are children to Hashem your G-d". As such it is very good to give out one's conversation and agony before Him, as a son who complains before his father, attempting to reach his favour and mercy;
Kedushat Levi
Numbers 14,21. “nevertheless, as I live and as the Lord’s Presence fills the whole world, etc.”
The opening words of the verse following the above, i.e. כי כל האנשים, “for all the men, etc.,” certainly seem to be inaccurate, besides what does this have to do with G’d’s glory filling the universe? It almost sounds as if the people who were going to die in the desert would thereby become the instrument of demonstrating G’d’s glory?
Numbers 14,21. “nevertheless, as I live and as the Lord’s Presence fills the whole world, etc.”
The opening words of the verse following the above, i.e. כי כל האנשים, “for all the men, etc.,” certainly seem to be inaccurate, besides what does this have to do with G’d’s glory filling the universe? It almost sounds as if the people who were going to die in the desert would thereby become the instrument of demonstrating G’d’s glory?
In order to understand verses 21-23, we need to preface our remarks with a well known fact about the subject of man’s free choice, i.e. having the choice of obeying the Creator or not. G’d has equipped each one of us with the power to overcome the temptation to do evil and to instead choose to do good and thereby to assure ourselves of life. We must always remember that were it not for the evil urge which constantly lies in wait to deceive us about our true interests, the fact that a human being serves the Creator would not arouse the slightest attention, as it is something that would be taken for granted. Also, as far as G’d is concerned, if man did not have an urge to do evil, how could G’d experience joy and satisfaction that he had not chosen to do so but serves Him instead?
A slave-owner does not derive special pleasure when the slave performs his duties satisfactorily, whereas the father whose son does his bidding without questioning it, causes his father joy precisely because he had the option to refuse to carry out his father’s bidding. We know from experience that many children have friends and companions who try to convince them to disobey their parents.
In spite of this, a clever son disregards the temptation to disobey his father’s wishes and instead goes out of his way to comply with his father’s wishes, as he realizes that by so doing he is adding joy to his father’s life as his father has reason to be proud of him. Something very similar occurs in our relations with our Creator, Who has told us specifically that He considers us, the Jewish people, as His children. (Deut. 14,1) His joy is reinforced as he realizes that by having given us free choice of how we arrange our lives His glory throughout the universe is enhanced.
The opening words of the verse following the above, i.e. כי כל האנשים, “for all the men, etc.,” certainly seem to be inaccurate, besides what does this have to do with G’d’s glory filling the universe? It almost sounds as if the people who were going to die in the desert would thereby become the instrument of demonstrating G’d’s glory?
Numbers 14,21. “nevertheless, as I live and as the Lord’s Presence fills the whole world, etc.”
The opening words of the verse following the above, i.e. כי כל האנשים, “for all the men, etc.,” certainly seem to be inaccurate, besides what does this have to do with G’d’s glory filling the universe? It almost sounds as if the people who were going to die in the desert would thereby become the instrument of demonstrating G’d’s glory?
In order to understand verses 21-23, we need to preface our remarks with a well known fact about the subject of man’s free choice, i.e. having the choice of obeying the Creator or not. G’d has equipped each one of us with the power to overcome the temptation to do evil and to instead choose to do good and thereby to assure ourselves of life. We must always remember that were it not for the evil urge which constantly lies in wait to deceive us about our true interests, the fact that a human being serves the Creator would not arouse the slightest attention, as it is something that would be taken for granted. Also, as far as G’d is concerned, if man did not have an urge to do evil, how could G’d experience joy and satisfaction that he had not chosen to do so but serves Him instead?
A slave-owner does not derive special pleasure when the slave performs his duties satisfactorily, whereas the father whose son does his bidding without questioning it, causes his father joy precisely because he had the option to refuse to carry out his father’s bidding. We know from experience that many children have friends and companions who try to convince them to disobey their parents.
In spite of this, a clever son disregards the temptation to disobey his father’s wishes and instead goes out of his way to comply with his father’s wishes, as he realizes that by so doing he is adding joy to his father’s life as his father has reason to be proud of him. Something very similar occurs in our relations with our Creator, Who has told us specifically that He considers us, the Jewish people, as His children. (Deut. 14,1) His joy is reinforced as he realizes that by having given us free choice of how we arrange our lives His glory throughout the universe is enhanced.
Yismach Moshe
"Thus says the LORD, the God of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.” (Exodus 5:1) This can be explained according to what is written in the verse "I was asleep, But my heart was wakeful." (Song of Songs 5:2) This is the idea - every member of Israel should wake with great joy and powerful desire in the middle of the night to contemplate the following. If a king of flesh and blood wanted one to make him a crown, and they were able, and they knew that the king would take great pleasure and delight in this crown, and due to his joy the king would make them one of his intimate ministers, imagine with what alacrity they would arise, rejoicing and glad, to speedily make the crown. They would wipe the sleep from their eyes and neither rain, sleet, ice nor snow would stop them. All the more so this is true of the songs and praises from which a crown is made for the Kinng, king of kings, when they are a product of one's heartfelt will. The verse cries out "worship the LORD in gladness..." (Psalms 100:2) and it is explained in the holy Zohar 'even one who has sinned before their master and must return in repentance, confessing in brokenhearted bitterness, nevertheless must also fulfill "worship the Lord in gladness."' (Zohar 3:8a) The root of the matter is thus - when one prays the midnight fixing (tikkun chatzot) or when they confess, asking for pardon and forgiveness, they should do so with great weeping and bitterness of heart. In the same manner, when one says the songs and praises which were written by the sweet singer of Israel, their soul should ignite with tremendous joy that they merit to make a crown for the King, king of kings - just as King David said them in joy. It is also true that when one is occupied with Torah that they should be in a state of great joy. It is explained in the Reishit Chochmah (Sha'ar HaAhavah ch. 10) that one who desires to bring joy to their soul should seclude themselves for part of the day and contemplate the greatness of the letters of the four-lettered Name of God. A proof for this can be found in what David said "I have placed the Lord (four-lettered name before me continually...So my heart rejoices, my whole being exults..." (Psalms 16:8-9) This second part refers to the soul (neshama) because the neshama is an emanation from the four-lettered Name as it says "You are children of the Lord your God..." (Deuteronomy 14:1) Therefore when one contemplates the four-lettered name, the soul is illuminated and shines with a wondrous brilliance - this is joy. The power of this illumination has the strength to plant its sparks even with one's flesh, so that "...even my body rests secure," (Psalms 16:9) meaning that no rot will rule over it. These are his holy words, see there further. According to this our verse is explained 'Thus says the LORD (the four-lettered Name), the God of Israel, from whom the souls of Israel emanate, Let My people go that they may celebrate a festival for Me - this is as its says regarding Sukkot "You shall rejoice in your festival..." (Deuteronomy 16:14)