In the Clouds

וַיִּסְעו ּ מִקָּדֵשׁ וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל כׇּל הָעֵדָה הֹר הָהָר

אַף עַל פִּי שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם מַשְׁפִּיל אֶת הַגָּבוֹהַּ וּמַגְבִּיהַּ אֶת הַשָּׁפֵל, הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר הַזֶּה דוּגְמָא, שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם

This week’s Parsha speaks about the Petirah and Kevurah of both Miriam and Aharon HaKohen . The Pessukim tell us that Miriam was Niftar Midbar

Tzin , where her Kevurah took place as well. Later the Torah tells us that Klal Yisroel arrived at Har HaHar , and it was there, on top of the mountain, that Aharon was Niftar .

The Medrash here, tells us something interesting about Har HaHar : generally, the Ananei HaKavod flattened the land on which Bnei Yisroel travelled, so that neither ditches nor mountains remained in their path. In the case of Har HaHar , however, the mountain was left standing. The Medrash explains why: “שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם”.

The sentiment of the Medrash is understandable: a lone mountain standing in the vast Midbar would lead people to understand that others like it may have existed but were eliminated to make our travels easier. At the same time, we must understand why Har HaHar was chosen for this role in particular .

This question becomes even more pressing based on the way this Medrash ends: “וְהִנִּיחַ שְׁלשָׁה הָרִים, הַר סִינַי לַשְּׁכִינָה, וְהַר נְבוֹ לִקְבוּרַת משֶׁה, וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן”. Har HaHar was not the only mountain left standing—two others had this distinction as well. Har Sinai also remained standing, as did Har Nevo, where the Kevurah of Moshe Rabbeinu took place.

How can we understand these two parts of the Medrash? Presumably the goal of “שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם” would have been achieved if only Har Sinai and Har Nevo were left standing—why did Har HaHar remain as well? It therefore seems, based on the Medrash, that the message about the Nissim done for Klal Yisroel in the Midbar had to be communicated by the Makom Kevurah of Aharon HaKohen specifically. Why? In what way was the goal of “שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם” accomplished using Har HaHar in a way that the other two mountains could not?

Another question arises as we learn this Medrash: just prior to speaking about the effect that the Ananei HaKavod had, “מַשְׁפִּיל אֶת הַגָּבוֹהַּ וּמַגְבִּיהַּ אֶת הַשָּׁפֵל”, the Medrash explains the name of the mountain. It was called Har HaHar because of the way it was structured: “הֹר הָהָר, הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַּפּוּחַ גָּדוֹל”. The mountain appeared as though there was one peak atop another, comparable to a small apple resting upon a larger one. The Medrash then immediately segues into the discussion of the Ananei HaKavod .

What is the connection between these two sections? Why does the Medrash first teach us about the appearance of the mountain, “הַר עַל גַּבֵּי הַר", and then speak about the reason that it was left intact while others were flattened? Is the unusual structure of Har HaHar perhaps related to the fact that it was chosen as the Makom Kevurah of Aharon HaKohen , and to deliver the message of “שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם”?

The relationship between the structure of this mountain and its role as the place that Aharon HaKohen was Niftar , is highlighted by a Medrash brought in Yalkut Shimoni .

In Parshas Pinchas, the Torah tells us that Bnei Yisroel reached the area that was to become the Nachla of Bnei Gad and Bnei Rueven and Hashem told Moshe Rabbeinu : “עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה וּרְאֵה אֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל”. Ramban notes that the mountain that Moshe ascended at that time was also known as Har Nevo, which would be his final resting place as well.

The Yalkut Shimoni there, however, adds additional names: “וּבְמָקוֹם אַחֵר הוּא קוֹרְאוֹ הֹר הָהָר, נִמְצָא קָרוּי אַרְבַּע שֵׁמוֹת הַר הָעֲבָרִים, הַר נְבוֹ, הֹר הָהָר, רֹאשׁ הַפִּסְגָּה”. This mountain actually had four names, the two identified by Ramban , as well as Rosh HaPisgah and Har HaHar . It is hard to understand how Har HaHar and Har Nevo were actually the same mountain, but we must take into account the implication of this Medrash on our discussion. It emerges from the Yalkut that the mountain upon which Aharon was Niftar could have been referred to by one of three other names, but the term Har HaHar , which describes its structure, was chosen. Why? What is the connection between the aspect of “הַר עַל גַּבֵּי הַר” and Aharon HaKohen , and how does this relate to the statement made by the Medrash: “אַף עַל פִּי שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם מַשְׁפִּיל אֶת הַגָּבוֹהַּ וּמַגְבִּיהַּ אֶת הַשָּׁפֵל, הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר הַזֶּה דוּגְמָא, שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶ”?

Perhaps we can develop an answer to these questions, and a path to understanding the Medrash, based on a Gemara in Taanis .

רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר שְׁלֹשָׁה פַּרְנָסִים טוֹבִים עָמְדוּ לְיִשְׂרָאֵל אֵלּוּ הֵן מֹשֶׁה וְאַהֲרֹן וּמִרְיָם וְשָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נִיתְּנוּ עַל יָדָם וְאֵלּוּ הֵן בְּאֵר וְעָנָן וּמָן בְּאֵר בִּזְכוּת מִרְיָם עַמּוּד עָנָן בִּזְכוּת אַהֲרֹן מָן בִּזְכוּת מֹשֶׁה

The Gemara tells us that there were three “ Parnasim ,” or benefactors, who provided for Klal Yisroel in the Midbar , because the Nissim that sustained us during those forty years came in their Merit. The Monn fell in the Zechus of Moshe Rabbeinu , the Ananei HaKavod in the Zechus of Aharon HaKohen , and the Be’er existed in the Zechus of their sister Miriam HaNeviah .

The Gemara continues, explaining the extent to which the Zechuyos of these Parnasim extended: " מֵתָה מִרְיָם נִסְתַּלֵּק הַבְּאֵר וְחָזְרָה בִּזְכוּת שְׁנֵיהֶם ... מֵת אַהֲרֹן נִסְתַּלְּקוּ עַנְנֵי כָּבוֹד... חָזְרוּ בִּזְכוּת מֹשֶׁה מֵת מֹשֶׁה נִסְתַּלְּקוּ כּוּלָּן”. When Miriam was Niftar , the Be’er was removed but then returned in the Zechus of Moshe and Aharon, and when Aharon was Niftar, the Ananei HaKavod was removed temporarily and then returned in the Zechus of Moshe Rabbeinu . Only when Moshe was Niftar did all three Nissim come to an end.

We see from the Gemara that there was an integral connection between Aharon and the Ananei HaKavod , “עמוד ענן בזכות אהרן”. If so, the statement of the Medrash takes on a new meaning: one some level it is understandable tha tHar HaHar , the final resting place of Aharon HaKohen , was left standing as a testament to the effects of the Ananei HaKavod , which only existed “בזכות אהרן”. At the same time, it seems that there is more to the story, so to speak.

The Ananei HaKavod had many benefits, among them the fact that they flattened the road ahead. Why then was it this aspect that HKBH wished to highlight by leaving Har HaHar intact? Further, as the Gemara tells us, there were three Parnasim who provided three Nissim: why do we find this message, הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר הַזֶּה דוּגְמָא, שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם, regarding the Ananei HaKavod and neither of the other two Nissim that were brought about by Moshe and Miriam? What is different about the Ananei HaKavod that existed in the Zechus of Aharon?

To answer these questions, we must better understand the purpose of the Ananei

HaKavod .

As we have seen, the role of the Ananei HaKavod was to protect Klal Yisroel from the physical dangers and discomforts of the Midbar . The Ananeim flattened the land, smoothed the road of obstacles, and protected us from the elements. Their purpose, however, was not limited to the physical realm: they served as a form of Ruchniasdik protection as well.

The Passuk in Parshas Ki Savo speaks about the attack that Amalek made upon us: “אֲשֶׁר קָרְך ָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ”. Rashi, there, explains the term “ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ” as follows: “ חסירי כח מחמת חטאם, שהיה הענן פולטם”. There were individuals who had done Aveiros and therefore been expelled from within the Ananei HaKAvod , and it was they who were susceptible to attack by Amalek. The Ananei HaKovod ensured that the path of Bnei Yisroel was clear of obstacles and impervious to attack, but only those who were Zoche enjoyed their protection. This was the dual nature of the Ananei HaKavod : they provided protection in Ruchni and Gashmi , and Machaneh that they protected was a Machaneh of Kedusha.

The Lev Simcha of Ger explains that the Zechus of Aharon Hakohen was related to this aspect of the Ananei HaKavod . Because Aharon was the “אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה”, he ensured that even those whose actions rendered them unfit for he protection of the Ananei HaKavod were allowed to return to their embrace. Aharon found those who were “ חסירי כח מחמת חטאם” and brought them closer to Torah, allowing them to begin anew, and be protected by the Ananim that had expelled them.

With this powerful message in mind we can explain the Medrash on the words “ וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל כׇּל הָעֵדָה הֹר הָהָר”.

Aharon came to his final resting place on “הֹר הָהָר, הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַּפּוּחַ גָּדוֹל” because this mountain represented his essence: the “תַפּוּחַ קָטָן” represents those who are smaller, who are perhaps “ חסירי כח מחמת חטאם”, but they rest atop the “תַּפּוּחַ גָּדוֹל”, those who are exist on a higher spiritual plain. Aharon, the “ אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם” was also “מְקָרְבָן לַתּוֹרָה” because he connected the “ּתַפּוּחַ קָטָן” to the “תַּפּוּחַ גָּדוֹל”. It was therefore most fitting that Aharon was Niftar and remained on this mountain.

It was also therefore fitting that Har HaHar was chosen to remain standing, serving the role of “דוּגְמָא, שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם”. The message of the Ananei HaKavod , their connection to Aharon and to Har HaHar endured for all generations, as opposed to that of the Monn or Be’er because they are so important to our existence as Yidden .

As we navigate life, we encounter physical and spiritual obstacles; some are easily overcome, while some present a greater challenge. It is at these times that we need the message of the Ananei HaKavod , and specifically their connection to Aharon HaKohen . Lest we worry that we are beyond repair, that our status as חסירי כח מחמת חטאם renders us unfit to remain in Machaneh Yisroel, HKBH ensured that a Zecher to the Ananei HaKovd remained. We can look to Har HaHar and remember that through a connection to Torah, even those who were outside the Ananim can be reensconced in their glory, that the “תַפּוּחַ קָטָן” can become connected once again to the “תַּפּוּחַ גָּדוֹל”.