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ShareWhy was it necessary to create "lonely man"? Why was social man note created at the very outset? 1. the originality and creativity in man are rooted in his loneliness- experience, not in his social awareness . Social man is superficial; he imitates; he emulates. 2. Lonely man is free" social man is bound by many rules and ordinances. God wills humans to be free. They are required, from time to time, to defy the world, to replace the old and obsolete with the new and the relevant.
(א) אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם לְצִבְאֹתָ֑ם בְּיַד־מֹשֶׁ֖ה וְאַהֲרֹֽן׃ (ב) וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָאֵיהֶֽם׃
(1) These were the journeys (stages) of the Israelites who started out from the land of Egypt, troop by troop, in the charge of Moses and Aaron. (2) Moses recorded the starting points of their various marches as directed by the LORD. Their marches, by starting points, were as follows:
(א)ורבי תנחומא (מסעי ג. במדבר רבה) דרש בו דרשה אחרת משל למלך שהיה בנו חולה והוליכו למקום רחוק לרפאותו כיון שהיו חוזרין התחיל אביו מונה כל המסעות אמר לו כאן ישננו כאן הוקרנו כאן חששת את ראשך וכו':
(1) אלה מסעי These are the journeys: — R. Tanchuma gave another explanation of it (of the question why these stages are here recorded). A parable! It may be compared to the case of a king whose son was ill and whom he took to a distant place to cure. When they returned home the father began to enumerate all the stages, saying, “Here we slept, here we caught cold, here you had the head-ache, etc.” (Midrash Tanchuma 4:10:3.
(ב) וַיָּ֤רֶב הָעָם֙ עִם־מֹשֶׁ֔ה וַיֹּ֣אמְר֔וּ תְּנוּ־לָ֥נוּ מַ֖יִם וְנִשְׁתֶּ֑ה וַיֹּ֤אמֶר לָהֶם֙ מֹשֶׁ֔ה מַה־תְּרִיבוּן֙ עִמָּדִ֔י מַה־תְּנַסּ֖וּן אֶת־יְהוָֽה׃ (ג) וַיִּצְמָ֨א שָׁ֤ם הָעָם֙ לַמַּ֔יִם וַיָּ֥לֶן הָעָ֖ם עַל־מֹשֶׁ֑ה וַיֹּ֗אמֶר לָ֤מָּה זֶּה֙ הֶעֱלִיתָ֣נוּ מִמִּצְרַ֔יִם לְהָמִ֥ית אֹתִ֛י וְאֶת־בָּנַ֥י וְאֶת־מִקְנַ֖י בַּצָּמָֽא׃ (ד) וַיִּצְעַ֤ק מֹשֶׁה֙ אֶל־יְהוָ֣ה לֵאמֹ֔ר מָ֥ה אֶעֱשֶׂ֖ה לָעָ֣ם הַזֶּ֑ה ע֥וֹד מְעַ֖ט וּסְקָלֻֽנִי׃
(3) But the people thirsted there for water; and the people grumbled against Moses and said, “Why did you bring us up from Egypt, to kill us and our children and livestock with thirst?” (4) Moses cried out to the LORD, saying, “What shall I do with this people? Before long they will be stoning me!”
(ד) וְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר׃ (ה) זָכַ֙רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים׃
(4) The riffraff in their midst felt a gluttonous craving; and then the Israelites wept and said, “If only we had meat to eat! (5) We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.
(י) וַיִּשְׁמַ֨ע מֹשֶׁ֜ה אֶת־הָעָ֗ם בֹּכֶה֙ לְמִשְׁפְּחֹתָ֔יו אִ֖ישׁ לְפֶ֣תַח אָהֳל֑וֹ וַיִּֽחַר־אַ֤ף יְהוָה֙ מְאֹ֔ד וּבְעֵינֵ֥י מֹשֶׁ֖ה רָֽע׃
(10) Moses heard the people weeping, every clan apart, each person at the entrance of his tent. The LORD was very angry, and Moses was distressed.
Israel complains about Moses, Moses complains about Israel, God complains about Israel, Israel complains about God, God complains about Moses, and Moses complains abut God. That such a narrative should have preserved and elevated to the status of sacred scripture and national classic was an act of the most profound literary and moral originality.
(א) קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ וגו' (ויקרא ח, ב), זֶה שֶׁאָמַר הַכָּתוּב (תהלים מה, ח): אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע וגו'. רַבִּי יוּדָן בְּשֵׁם רַבִּי עֲזַרְיָה פָּתַר קְרָיָא בְּאַבְרָהָם אָבִינוּ, בְּשָׁעָה שֶׁבִּקֵּשׁ רַחֲמִים עַל סְדוֹמִיִּים אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נִשְׁבַּעְתָּ שֶׁאִי אַתָּה מֵבִיא מַבּוּל לָעוֹלָם, הֲדָא הוּא דִכְתִיב (ישעיה נד, ט): כִּי מֵי נֹחַ זֹאת לִי, מַבּוּל שֶׁל מַיִם אִי אַתָּה מֵבִיא מַבּוּל שֶׁל אֵשׁ אַתָּה מֵבִיא, מַה אַתָּה מַעֲרִים עַל הַשְּׁבוּעָה, אִם כֵּן לֹא יָצָאתָ יְדֵי שְׁבוּעָה, הֲדָא הוּא דִכְתִיב (בראשית יח, כה): חָלִלָה לְךָ מֵעֲשׂת כַּדָּבָר הַזֶּה, אָמַר לְפָנָיו (בראשית יח, כה): חָלִלָה לָּךְ הֲשֹׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט, אִם מִשְׁפָּט אַתָּה מְבַקֵּשׁ אֵין כָּאן עוֹלָם אִם עוֹלָם אַתָּה מְבַקֵּשׁ אֵין כָּאן מִשְׁפָּט, אַתְּ בָּעֵי תְּפוֹשׂ חַבְלָא בִּתְרֵין רֵישֵׁי, בָּעֵית עַלְמָא וּבָעֵית דִּינָא דְּקוּשְׁטָא אִם אֵין אַתְּ מְוַתֵּר צִיבְחַר לֵית עוֹלָמָךְ יָכֵיל קָאֵים..
...at the time that Abraham was advocating on behalf of the residents of Sdom [to not destroy it]: Master of the Universe! You swore you would not bring a flood upon the world (again!) as it is written"
" ...for I have sworn that the waters of Noah shall never go over the earth (Is. 54:9). A flood of water You won't bring but a deluge of fire You would bring?" Would you subtlety evade Your oath? ..as it is written, "..shall not the Judge of all the earth do justly?" (Gen. 18:25). If You seek (absolute) justice there can be no world here. If it is a world You seek here, there can be no (absolute) justice. You could grab a rope at both its ends; You would have a world, and You would have absolute justice. But if You don't let up a bit, Your world cannot endure.
When the sage says, "Go over," he does not mean that we should cross to some actual place, which we could do anyhow if the labor were worth it; he means some fabulous yonder, something unknown to us, something that he cannot even designate more precisely, and therefore cannot help us in the very least.
