חיפוש במערכת החדשה
שיעורים לפי נושאים
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דבר תורה לפרשת במדבר- המהלך האמוני לסיבוכי המדבר

מדי שבת אנו קוראים בבית הכנסת פרשה מהתורה, כאשר מטרת הקריאה היא להפגיש את האדם מישראל עם דבר האלוקים, ולא רק לספק ידע היסטורי. פניית ה' אלינו מתבצעת דרך מצוותיה של התורה, ולרבות הסיפורים שנדמה במבט ראשון שהם מנותקים מדבר ה'. על כך אומר הזוהר הקדוש (בהעלותך קנב, א): "רבי שמעון אמר: ווי לההוא בר נש דאמר: דהא אורייתא אתא לאחזאה ספורין בעלמא, ומלין דהדיוטי" (אבוי לאותו אדם שאומר שהתורה באה להראות סיפורים סתם ודברי הדיוטות). נקודת מוצאנו בלימוד הצד הסיפורי היא שהתורה אינה פרוזה או ספר מעשיות, אלא דבר ה' המתגלה – בין היתר – דרך העלילה.

מהלך המסע

בחומש במדבר אנו בבחינת "בְלֶכְתְּךָ בַדֶּרֶךְ". בהליכתנו בדרך אנו מתארגנים לסידור המסע, קובעים את אופן פריסת המחנות בחנייה ('אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ'), ואת דרך קיפול המחנה לפני כל תחילת תזוזה. בין לבין אנו נבדוק את "מצבת כח האדם" בכדי שלא נפספס אף אחד בדרך ('תִּפְקְדוּ אֹתָם לְצִבְאֹתָם'). כדרכו של מסע יופיעו משברים תוך כדי תנועה. הקושי בהליכה רצופה דוחק את האדם לשאול את עצמו: "מי אני? לאן מועדות פניי? האם טוב היה לצאת למסע הזה? מה 'יוצא' לי מזה? ואולי בכלל כדאי לעצור ולעשות 'פרסה'! 'נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה" (במדבר יד, ד).

בחטא המתאוננים התלונן העם על עצם המסע, ובקברות התאווה ביקש האספסוף לתת דרור לתאווה החומרית שאותה מינו להנהיג את דרכי האדם. גם דיבורם של מרים ואהרון 'עַל אֹדוֹת הָאִשָּׁה הַכֻּשִׁית' מהווה חטא למדרגתם. התעניינות בסביבה החברתית מבלי הצבת גבולות גזרה, אף היא סטייה המוגדרת כלשון הרע. חטא המרגלים מהווה מרידה בתכלית המסע שהוגדרה עוד לפני היציאה ממצרים: "וְהֵבֵאתִי אֶתְכֶם אֶל-הָאָרֶץ…" (שמות ח, ו). בפרשתנו נוצר משבר אמון בהנהגה, לאחר שקורח ועדתו יצאו נגד בחירת האלוקים בהנהגת משה ואהרון, ובכך ערערו על קיום המדרגות השונות בעם ישראל. ובהמשך נקרא על חטא הזנות עם בנות מואב אשר מלמד כִּי 'לֹא לְעוֹלָם חֹסֶן' באביזרא דעריות.

 

משבר ליצירת חיים

באופן עמוק, המשברים אינם אלא קטליזטור להופעת קומה חדשה בעם. כשם שייסורי האשה היושבת על המשבר הם חלק נלווה מההכנה לקראת הולדת חיים חדשים בעולם, כך המשברים שהאומה עוברת מבררים ומלבנים יסודות באמונה שבדרך אחרת לא יכלו להתברר. כל חייל נפגש במהלך שירותו הצבאי עם המשפט הבא: "הוראות אלו נכתבו בדם"!  בכך מבקשים המפקדים לחדד כי הפקודות הללו נקבעו לאחר שהתברר כי בהעדרן נפגעו חיילים. באופן דומה, בירורם של יסודות אמוניים במהלך הסיבוכים במדבר גבה מחיר כבד בנפילת רבבות חללים מישראל, וגם הם "נכתבו בדם"!

אין ברירה, חלק מההתבגרות של האומה הוא בבדיקת הגבולות ושבירת המוסכמות. השרשת החזון 'מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ' (שמות יט, ט) מצריכה בירור פנימי והשתייכות עצמית לתעודת העם והעולם. ככל שהליבון הוא אמיתי וכנה, כך הנכונות לשאת את משא 'תיקון העולם' רבה יותר. דברינו מהווים המחשה נוספת לאמרה הנפלאה של פרידריך ניטשה: "מי שיש לו 'למה' שלמענו יחיה – יוכל לשאת את כל ה'איך'".

שיעורים אחרונים:

בלנית, כן או לא?

טהרת הטבילה במים אחד האירועים המרגשים והמשמחים בחיי הזוגיות הוא ליל הטבילה, בו שבים בני הזוג לשמוח יחד בחיבור גופני המצטרף לחיבור

מאחורי הטומאה והטהרה

⬅ כיצד טומאה באה לביטוי בימינו?
⬅ האם ניתן למצוא טעם במצוות הטהרה והטומאה?
⬅ האם יש קשר בין חיים לטהרה ובין טומאה למוות?
⬅ התרחקות ככלי לחידוש הקשר הזוגי
⬅ מה מקור ההבדל בין טומאת נידה לטומאת לידה?

נגיעה בעריות, מתי אסורה ומתי מותרת

מקורות הדין בספרא אחרי מות פרשה ט, יג, מבואר שלא רק גילוי עריות אסור, אלא גם קרבה אל העריות אסורה (אלא שלא

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