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Project Likkutei Sichos — volume 28 mattos sichah 2 — Matos-Massei 5786

Выпуск: Project Likkutei Sichos — volume 28 mattos sichah 2 — Matos-Massei 5786. Темы: health_mind, parsha_commentary. Поисковые термины: здоровье, психология, стресс, health, mental, בריאות, נפש, недельная глава, парша, parsha, פרשה, פרשת השבוע. Shifting the Verse In this week’s Torah portion, the Torah relates that after the war against Midian, the “officers of the army” were commanded: “Whoever has killed a person or has touched a corpse, shall purify themselves…” 1 Rashi quotes the words “Whoever has killed a person” and explains: “Rabbi Meir says: The verse is speaking about someone who has killed using an instrument that is susceptible totumah (ritual impurity). Therefore, {to negate this idea,} the verse states: ‘or whoever has touched2 a corpse.’ It compares a killer to one who touches {a corpse}: Just as the one who touches {a corpse, and thereby becomes defiled,} does so through contact, so too the killer {becomes defiled} through contact.” This {quote from Rashi} requires explanation: The source of Rabbi Meir’s statement is the Sifri, but the Sifri does not cite it regarding the verse “Whoever has killed a person” which is in our Torah portion . Rather, it is cited regarding anearlier verse: “(and whoever touches…) someone killed by a sword” in Parshas Chukas .3 {There,} the Sifri’s wording, “The verse is speaking about someone who killed using an object susceptible to tumah,” refers to the verse inParshas Chukas. Furthermore: Rashi adds to the wording of the Sifri the phrase, “And the verse teaches you that a vessel imparts impurity to a person while it is 4 connected to the corpse, just as if he had touched the corpse himself.” Regarding Rashi’s addition, one could say that Rashi is thereby providing a clarification of Rabbi Meir’s words (as we find in several places that Rashi quotes a statement of our Sages and then adds his own clarification). 28 | Mattos | Sichah 2 | 2 Rashi had an alternative version of the Sifri,6 and according to that text, Rabbi Meir was indeed discussing our verse, in Parshas Mattos.7 We must understand, however: Why does Rashi specifically choose the version wherein Rabbi Meir derives this from the verse in Parshas Mattos, rather than the 8 widespread version where Rabbi Meir refers to the verse inParshas Chukas? Rashi ’s Underlying Logic The Re’em explains9 that Rabbi Meir’s statement is a continuation of the precedin

Издание

Project Likkutei Sichos

Дата

10 июля 2026 г.

Страниц

15

Темы: health_mind, parsha_commentary