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"Our father died in the desert... He died because of his own sin, and he had no sons." (Num. 27:3)
So begins the request of the daughters of Tzelofchad. Since there were no sons in the family, the daughters wanted to know: may we inherit his portion in the Land of Israel? Their question stumped Moses, and was referred to God Himself.
The Torah doesn't tell us, but we are curious nonetheless: what was the sin for which Tzelofchad deserved to die? The text seems to imply that his transgression was an unusual one — "He died because of his own sin."
In the reading of Shelach it says:
"The Israelites were in the desert, and they found a man collecting wood on the Sabbath." (Num. 15:32)
Interesting. Again, we find the phrase, "in the desert." (And quite superfluous, considering that the entire book takes place in the desert.) Once again, Moses is stumped, and needs to ask God what is the appropriate punishment. Who was this unidentified man, the wood-gatherer who desecrated the Sabbath?
It was Rabbi Akiva who made the connection between the man with the unknown sin, and the sin of the unknown man. Tzelofchad was the Sabbath wood-gatherer. That was his personal transgression, for which he was punished (Shabbat 96b).
Is there a connection between Tzelofchad's desecration of the Sabbath, and the fact that he died without sons, thus jeopardizing his inheritance in the Land of Israel? Also, why does the Torah emphasize that his sin took place "in the desert"?
Trapped in the Desert
The desert represents transience. A desert is not a place that can be settled and cultivated. We only pass through the desert as we make our way to a permanent location, to our true destination. Life in the desert is transient; it is only a preparation and a means towards a desired objective.
Even the holiness in the desert was temporary. Mount Sinai was sanctified solely for the sake of the Torah's revelation; afterwards, the mountain reverted to its previous state. Permanent holiness only exists in the Land of Israel and the city of Jerusalem.
Sanctity within the dimension of time — as in space — may also have varying degrees of permanence. The most eternal holiness in time is the holiness of the Sabbath. "The Israelites will observe the Sabbath, making it a day of rest for all generations, an eternal covenant" (Ex. 31:16).
Unlike the Sabbath, which falls out every seventh day, the holidays are dependent upon the calendar, as set by the high court. The sanctity of the holidays is thus of a less eternal nature. Additionally, the holidays relate to historical events: the Exodus from Egypt, the journey in the desert, the Revelation of the Torah. The Sabbath, on the other hand, transcends the realm of mankind. It celebrates the very essence of creation.
Tzelofchad's sin took place in the desert, and he died in the desert. When Tzelofchad desecrated the eternal sanctity of the Sabbath, he transformed the desert from a passageway into a dead- end. He became disconnected from eternal holiness, both in time and space. He lacked permanence and continuity in the dimension of time - the Sabbath day — and in the dimension of space — his inheritance in the Land of Israel.
We should learn from Tzelofchad's mistake, and avoid being locked within the temporal realm of the desert. We need to stay focused on that which is enduring and eternal, and not confuse the way-station for the final destination.
(Gold from the Land of Israel, pp. 243-245. Adapted from Ein Eyah vol. IV, p.238)
Rabbi Chanan Morrison of Mitzpeh Yericho runs ravkooktorah.org, a website dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
