Sunny Disposition

The last part of the Parsha speaks about the events that transpired in when Bnei Yisroel reached Shittim. There, the Bnos Midyan lured many members of Klal Yisroel to Aveirah, including the service of their Avodah Zarah, called Baal Peor. Unsurprisingly, the Torah attests to the fact that this behavior cause Hashem to become angry: “Vayichar Af Hashem B’Yisroel.” Rashi explains that this anger had a physical manifestation in the form of a Magefa, or plague, in which, the Torah later tells us, 24,000 people perished.

Although it was a time of Charon Af, Moshe was nonetheless told how to stop the Magefa: “Kach Es Roshei HaAm V’Huka Osam L’Hashem Neged Hashemesh”. Taken literally, this Passuk means that Moshe should take the Roshei Ha’Am, the leaders of the people, and hang them publicly. Rashi explains that the Roshei HaAm were not the Ovdei Aveirah, but that Moshe should take them as judges as he went to slay those who were. The Passuk concludes that these actions will have the desired effect: “VaYashav Charon Af Hashem M’Yisroel.”

There are two words in this Passuk which seem slightly out of place: “Neged Hashemesh”, in the sunlight. In the most Pashut Pshat, this means that Moshe Rabbeinu should carry out the punishment in daylight, for all to see. However, the Passuk already said that Moshe’s actions should be done Lifnei Hashem, what is then meant by adding the words “Neged Hashemesh”? It should be noted that there is a Halacha learned from these words—that Dinei Nefashos are to be carried out during the day—perhaps explaining why they are added to the Passuk. Rashi, however, offers a Pshat that he attributes to a Medrash Aggadah: “Hashemesh Modia Es HaChotim” the sun will proclaim who has sinned, in the following manner: “HaAnan Nikfal Mikenegdo V’Hachama Zorachas Alav”, the cloud will be folded back, and the sun will shine on him.

The source for the words of Rashi is a Medrash Tanchuma which explains the background of the Passuk. Hashem told Moshe to hang those who had committed the Aveiros “Lifnei Hashem”, a Tzivuy to which Moshe responded with a simple question: “How am I to know who was Choteh?” Hashem is the Yodeah Taalumos, and can exact Onesh on anyone who does an Aveierah, but how was Moshe, a Basar V’Dam, to know who was deserving of punishment? Hashem answered that a Nes would occur: the clouds would part, and the sun would shine upon those who had committed the Aveirah.

The description of events found in the Medrash are quite wonderous. Later Pessukim, and Chazal, describe that particular moment as one of mass panic and confusion, and the addition of this Nes must have added to the pandemonium. It seems in fact that there was an even greater Nes that one would first assume.

Chizkuni, in a rare comment, seems to ask a question on the words of Rashi, and really therefore the Medrash. Rashi, in Parshas Chukas, tells us that the Ananei Hakavod left Klal Yisroel after the Petirah of Aharon Hakohen and it was only later that Bnei Yisroel reached Shitim. This being the case, why does the Medrash tell us “HaAnan Nikfal”? Obviously Chizkuni understands that the Medrash had to be referring to the Ananei Hakavod and not just any cloud, leading to his question.

The Sifsei Chachamim notes the question of Chizkuni and offers a few Pshatim. Among them, he suggests that though the Ananim in fact left after Misas Aharon, they returned at this point, for a Hora’as Shah, in order to part so that the sun could shine upon those who should be punished.

It emerges then that the Nes was even greater than we may have assumed. Not only did the sun bear down only on those who were deserving of judgment, but the Ananei Hakavod reappeared for this moment alone—itself quite the notable Nes.

Needless to say, this was a Nes Galuy, the likes of which Chazal tell us are not performed without specific reason. That being the case, we must understand why it was necessary for those who had done the Aveirah to be singled out in this particular way. There were other times, such as after the Chet HaEgel, when those deserving of punishment were identified in much less public or supernatural ways, and that could certainly have been the case here as well—why then was this specific mode of identification necessary? The role of the sun in this Nes must be understood as well. Especially if we assume that the Ananim returned for this purpose alone, it is clear that the sun was employed for a specific reason, and perhaps if we can understand why, we will further understand the intent of these Pessukim. In order to do so, let us look at what may be learned from the sun.

The Gemarah in Moed Kattan tells us that when R’ Yochanan was Niftar his Maspid compared the day to one in which the sun sets at noon, quoting a Passuk in Amos: “V’Haya Bayom Hahu V’Hiveisi Hashemesh B’Tzaharayim”, which R’ Yochanan himself said referred to the day of Yoshiyahu’s death. This Gemarah is oft quoted when a Gadol Hador leaves this world, as it indicates the darkness that descends when the bearer of the Ohr Hatorah is taken from us.

The Meshech Chachma, however, explains why this Passuk and concept applied to these two giants, Yoshiyahu and R’ Yochanan, specifically. The sun, explains the Meshech Chachma, is a being with understanding and even preferences, and would itself be to diminish the time spent on its “Avodah” of bringing light to the world, so that it would be free to become closer to Hakadosh Baruch Hu. There are, however, certain forces built into the Teva, (which, R’ Meir Simcha notes, are observed by scientists) that prevent this from happening. In other words, because its light is needed for the world, Hashem prevents the sun from setting during the day, though it wishes to do so in order to come closer to Hashem.

R’ Meir Simcha points out that Yoshiyahu and R’ Yochanan are unique as both could be seen as having contributed to their own demise. Yoshiyahu Hamelech made a mistake in waging war with Pharoah Necho, and perished as a result, and R’ Yochanan was Niftar as a result of his intense Aveilus after losing his Talmid and Chavrusah, Resh Lakish. In both cases, explains the Meshech Chamah, both had such strong desires to be united with their Creator, to reach higher levels in Devaykus B’Hashem, that the usual obstecales that one faces were put aside. They were seen as contributing to their own Petirah because their Ratzon to connect with the Ribbono Shel Olam was what brought about their departure from the world. Indeed, then, their deaths could be compared to a day of “Bah Hashemesh B’Tzaharayim”, because they accomplished that which the sun yearns for: an opportunity to leave the Avodah of this world aside in order to pursue a closer relationship with the Borei Olam.

With this in mind, let us turn back to the Aveiros committed in Shitim.

The Passuk tells us that, in Shittim, Bnei Yisroel became connected to the Avodah Zarah of Ba’al Peor, and it seems that this is the Aveira that those identified by the sunlight were being punished for. The Avodah of Ba’al Peor was one that is somewhat difficult to understand or relate to: those serving it would defecate in front of the Avodah Zarah. In fact, based on the Gemarah in Sanhedrin, it seems that the more degrading the act, the “better” the Avodah, so to speak. In fact, the Halacha is that if one commits this act with the intent to embarrass the Avodah Zarah, and not to serve it, he is Chayav because this was the specific Avodah.

The Shefa Chaim of Sanz points out that the Gemarah compares one who teaches a “Talmid Sheayno Hagun”, an unworthy student, to one who participates in the Avodah of Ba’al Peor or Markules, a similarly inane Avodah Zarah. he explains that the comparison of the Gemarah is not to one who serves these Avodah Zarah sincerely, but to one who performs the act to embarrass the god. Because this action is considered to be the Avodah of choice, his intentions, though perhaps pure, are irrelevant: he has fulfilled the goal of the Avodah Zarah and is therefore Chayav for his actions. So too, when one teaches a rebellious and mean spirited person, though his intentions are to impart him with Torah, thereby affecting him positively, it will have the reverse effect, and only serve to strengthen his resolve and bolster his arguments.

The crux of Ba’al Peor, it would seem, is to be totally Mevatel oneself to the Avodah Zarah. An act which anyone else would consider degrading or even disgusting is “elevated” because the “god” says it is so. Even if one intends to disgrace Ba’al Peor, so strong is its hold on reality that he is still considered to have served the Avodah Zarah. The fact that a person’s intentions are disregarded when it comes to this Avodah Zarah is an indication of its ability to transcend a person’s own self, and completely inhabit his mindset.

This runs totally contrary to our approach to Avodas Hashem. We are taught to have Sheifos and drive. Yes, we are Mevatel ourselves to the Ratzon Hashem, but we are to be bold and ambitious in so doing. When one serves Ba’al Peor he indicates that his own desires and intentions are irrelevant, it is an Avodah which shows no room for personal growth or aspirations, as one is completely subservient to what the Avodah Zarah considers important.

Perhaps this is why the sun was specifically used to identify those who had become “Nitzmadim L’Baal Peor.”

The sun is a being that has such strong desires to be connected to the Ribbono Shel Olam, that a force of nature is needed to prevent it from abandoning its post, so to speak, in pursuit of its goals. Left to its own devices the sun would set in middle of the day to work on its relationship to Hashem, but the Ratzon Habroaei overrides these Sheifos and the sun continues to shine.

In that moment of panic in Klal Yisroel, Hakadosh Baruch Hu told Moshe to look for those who were identified by the shining sun, for it was those people who had fallen victim to the mindlessness of Ba’al Peor. The Ananei Hakavod returned, if even for a moment, just so that they could be pushed back and the sun could shine on those who had become Nitzmad L’Baal Peor. The message was clear: we are not to act without thought, and especially without dreams or aspirations. The Avodah of Peor is one which displays a total disconnect between mind and body, between action and thought. This is the opposite of the lives that we are supposed to live. We must be more like the sun—our desires for connection to Hashem should be energetic and animated, so strong that we are held back only by the laws of nature. We must put our minds and spirit to work, looking for ways to do more and better, always in concert with the Ratzon Hashem, but always with intent and purpose.

The message to us is clear as well. It is so easy to fall into the trap of performing actions rather that Mitzvos, to sleepwalk through our Avodah in a way that shows no verve or life. This comes close to falling into the trap of Ba’al Peor: acting without intent or mindset. Rather, we should focus on new and exciting ways to come closer to the Borei Olam, perfecting our Avodah be acting in the ways that bring him Nachas and fulfil his Ratzon, and showing that it is our greatest desire to do so.