Ohr Hachaim


Our Rabbis say that Moshe Rabbeinu rebuked Bnei Yisrael about what they did in the desert, and that the names mentioned are of places where they sinned. Homiletically the verse can be explained another way. That is, in these few words Moshe taught them fear of Hashem and the correct character traits needed to go in His Torah, and there are nine:

1. He should take on the character of Avraham as it says, 'Avram haIvri' and this is what is hinted at by the words 'ever haYardein'.
['Ever' can literally mean to be on the other side; Avraham, as the monotheist, held his own against the rest of civilization of his time.
In Pirkei Avos it says: The disciples of our father Avraham have a good eye, a meek spirit and a humble soul. (chabad.org)]

2. There should always be rebellion ('mardus') in his heart, as it says in Brachos 7: Better a single rebellion in the heart of a man than a hundred whippings. This is what is refered to by saying 'haYardein' [which has the same root as 'mered']. (note: unsure how to translate mardus.)

3. He should be humble, as is written in Nedarim 55: A person should always seem to himself a 'desert', deserted, as I explained in Parshas Yisro, Shemos 19:2 in the passuk vayachanu meirifidim: ...It is written that they came to the Sinai Desert. However, it was already written earlier that they came to the Sinai Desert. ...
[We learn from this] humility and modesty, because Torah can only sustain its existence in someone who humbles himself and considers himself to be as a desert [Eruvin 54]. This is the reason for 'and they rested in the desert'; humility like a desert which all walk on. This is what is hinted in the word 'midbar'.

4. His humility should be pleasant to others and communicated in a pleasant manner; one should not demean himself or be servile. As the Rambam explains in Hilchos Dei'os Chapter 5 halacha 6-8: Another condition for humility is that one doesn't use it to deflect his duty to rebuke on a sin, for example, if he sees someone disobeying the Word of Hashem, he shouldn't say, 'Who am I and who is my house to rebuke great people?'.
Rather, he must rebuke because it is his responsibility. He should do it in a pleasantly sweet way, which is hinted in the word 'arava', lit., 'sweet'. There are two lessons hinted in the words 'In a desert, in a desolate place': One, that his humility should be sweet, as it says in Mishlei, 'And he will find grace and seichel tov in the eyes of Elokim and man', and two, that it is his obligation to be pleasant, as he must rebuke the great and the small, and not use his humility inappropriately in this situation.

5. As the Tanna says [Avot 3:1]
'Akavia the son of Mahalal'el said: Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting.'
And so it says [Avot 2:10]
'Repent one day before your death.' (chabad.org)
The intent is that he should always remember that he is going to die one day, and that every day is the border of life and death. This is hinted by the words 'Mul sof'- it should be before his eyes the 'sof ha'adam' -- end of man -- and his purpose.

6. The pious ones say [Chovos Halevavos, Sha'ar Haprishus chapter 4] that a person should separate his emotions; his joy should be on his face and his worries in his heart. This is what is hinted by 'ben Paran uben Tofel'. Paran can be translated as pe'er, glory, which is the opposite of worry, or negativity. The worries in his heart are referred to as 'ubein tofel', lit. hom. between the worthless. (For everything is in the hands of Hashem.) His heart should not be sweet inside; he should be saddened from the fear of having unknowingly violated the commandments of Hashem either in important matters or inconsequential ones, and fear of having served Hashem inadequately.

7. He should have a pure heart, as David prayed: G-d created a pure heart for me. [Tehillim 51:12] He should remove from himself hatred of his friends, jealousy, competition, and enmity. This is what is hinted at by the use of 'lavan / white' which indicates purity; a pure heart.

8. Learning Torah regularly like Yaakov Avinu, as it says: someone who sat in tents. He should not learn sporadically. This is why 'chatzeros' is written; chatzeros are the courtyards of Hashem, ie, the batei midrash.

9. He should not desire material things, for he who follows his earthly will be unable to serve Hashem. A person must be satisfied with the essentials; this is what it hinted in the words 'v'di zahav' (lit: and enough gold).
Or the above means that he should see what he has as enough, as if he has all the gold in the world, as it says 'Who is wealthy? He who is satisfied with his lot.' [Avot 4:1] By doing this he will direct his heart to serve Hashem.




-----Translation by Yodaat and Existwhere
(advice welcome)

Rashi, mardus achas: language of ruling over oneself, submitting one's will to a higher authority.