Transcript
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And welcome everyone to a special
edition of all para on paras.
At the end of the para we have the
episode that
spoke about
and aboutu and they were attacked
by snakes. So tells me in order to cure
the Jewish people
Make a fiery serpent and place it on a
pole
and it will be anyone who is bit
and he'll see it and live. So the says
made a copper snake. Why do you make a
copper snake? Hashem said
make a fiery serpent. Hashem didn't tell
him what to make it out of. So where did
Moshe get this idea that he should make
it out of copper? So Ramban begins by
citing Rashi.
God did not tell Moshe to make it of
copper.
But said
God told me make a snake.
I'll make it out of copper.
A expression that falls upon an
expression. Meaning if Hashem told me
and is similar to I will make it of
this is the language of Rashi from the
words of our sages. However, the Ramban
questions this explanation of Rashi. Now
just by way of introduction, what does
that mean? The Ramban questions this is
not Rash's interpretation. These are the
words of Kazal. The words of our sages
come from the medish and they are uh
based on traditions from Sai. So how
could the Ramban question it and then
dismiss it? The answer is we have to
understand what the job of Rashi and the
Ramban are. Rashi tells us incious.
My job is to tell you the simple
explanation of the pukim. The Ramban
then feels that if there are certain
logical and reasonable questions on
Rashi then thehat that Rashi gives
although it may be based on Kaz and it
may be MS it may not be it might not be
the simple explanation and sometimes a
simple explanation Dan offers from his
own intuition and are not based on but
the words of Kazal are certainly true
but they may be a different level of
interpretation namely
I don't understand what Rash is saying.
God never told him to make a snake.
He said make a fiery serpent.
But the intention of was to say
the intention of Mosa was to say that
the intention of Kazal was to say that
Moshe followed the uh main name the
essential name of this species.
In other words, true God said made us
make a sarafh but what is a sarafh?
is a snake and therefore Mosa said if
it's a snake then I will make it out of
I will make it out of
it still requires further clarification
because just because sound just because
and sound similar God said make a snake
so just because copper sounds like the
word snake in Hebrew and therefore why
is there any imperative whatsoever Why
is it at all better to make it out of
copper?
It seems to me the secret of this matter
is
it is the way and the path of the
all of her ways, all of her pathways are
a miracle within a miracle. And that is
God will remove that the that which has
been damaged. God removes harm with a
mazic with that which causes harm
because that makes it all the more
miraculous because when makes a miracle
he wants to show clearly that it is his
and his ability and therefore God
removes with the maz
and he removes the illness with that
which causes illnesses
like we mentioned when the arrived at
Mara and the waters were bitter. So the
puss says hashem hashem instructed him
to put wood in it and the wood was
bitter. So why would wood bitter wood
cause the water to become sweet? The
answer is that is how the almighty
operates. He wants to show this is
clearly a miracle. So he'll bring sweet
sweetness to bitter waters with a bitter
stickim.
Likewise, the salt of Aluchia that he
threw into the bad waters in Yuri and he
transformed them into drinkable waters.
Now says,
"It is known in the ways of remedy,
anyone who's bitten by a poison animal
merely by looking at that animal
or seeing an image of them. Not only is
it dangerous to see if someone was
bitten by a poisonous animal, not only
is it dangerous to look at that species
of poisonous animal, it's dangerous to
look at a picture, an image of that
poisonous animal
bitten by a rabbit dog
or bitten by any other rabb
if you look in water.
He'll see in the water the shadow of the
dog or the animal and they'll die.
In other words,
if they see merely the image of the
animal that bit them in a in a
reflection, they will die.
Like it's mentioned in the book of
remedies.
is mentioning
doctors even say don't say the name of
the animal that bit them in their
presence merely hearing the name will
kill them. This is like a psychological
phenomenon that they become so obsessed
and anxietyridden by the thought and the
sight of that animal that don't even say
that name of that animal in front in
front of them.
Their soul clings to that thought
and does not separate from them at all
until it kills them.
they become obsessed with uh the thought
of that animal.
It's already been mentioned
from
uh a tried and tested phenomenon, one of
the wonders of nature.
One who was bitten by a rabid dog
after they have gone mad in the illness.
If you collect as a specimen the urine
of such a person in a in a glass
receptacle,
they will see in the urine deusiman
the image of
small dogs.
That's how intertwined and attached they
are to the animal that bit them. That
you will see images of that animal in
their urine specimen.
And if you were to strain the urine,
you wouldn't find little dogs in the
strainer.
And then you could pour the urine back
into the glass
and leave it there a little bit like an
hour.
You'll see the same images of dogs
is one of the amazing wonders of a
person's psyche that a person can be
psychologically
affected and obsessed with a certain
thought that it will it will create a
physiological
sensation and and um reaction and it
will be seen in the person's urine.
So now continues
since this is so
the Jews who are bitten by the snake,
they should have made a law. Nobody's
ought to look at snakes. They have to
avoid a snake at all costs. It should
not be mentioned. They shouldn't even
think about it. So what does God do? He
says, "Tell Moshe, make a image of a
fiery serpent in the eyes of the Jewish
people." Mosha says, "Well, you want to
kill them?" No, I want to heal them.
Moshe says,
"That is the way of Hashem's miracle
because this is the clearest, most
obvious way that this is the of
Hashem commanded Moshe to make the image
of that fiery serpent that killed him."
Now the Ramban adds why Moshe made it
out of copper
says the Ramban.
It is known that fiery serpents are
redeyed
wideheaded
with their neck sort of copper.
So if Hashem told make a saraf
make a
moisha cannot find a better way to
fulfill making an image of a built
without making a copper snake
that is the image of a copper fiery
serpent.
If he made it out of something else, it
would only be a snake
and not a fiery serpent. Now
the that which say that made out of
but here the Raan is saying it wasn't
just
he made it out of copper because a
serpent
has a coppery look under its neck. The
Rabbat adds but as we mentioned the mere
thought of the the
animal that bit a person can be
dangerous. So therefore since copper
sounds like this will stir up thoughts
of that snake and would be so to speak
counterintuitive in healing the Jewish
people and this would magnify the
miracle of Hashem curing through this
means
that which
made it out of
the mere mention of the name alone
causes damage. The general principle is
God commanded
that to be cured
with that which caused harm and death by
nature.
They made it in its image with its name
when a person gazed at it with intent
to the coppery serpent
which is like the
actual mazik
it would live.
This was to make known
it is the almighty that brings about
one's demise and brings to life and
there's nothing natural at all as
himself says and the end of paras that
the of is everything in this world
wishing everyone a wonderful shabas
paras.
and week ahead.
