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June 10, 2011<br />
Parsha Source Sheet<br />
<strong>Rabbi</strong> <strong>Dahlia</strong> Kronish<br />
Abraham Joshua <strong>Heschel</strong> <strong>School</strong><br />
פרשת בהעלותך: אֵל, נ
Here the rabbis are suggesting that the reason Moshe did not offer too many words of prayer is because he<br />
foresaw the future when Bnei Yisrael would beseech him to pray on their behalf. And when that time<br />
would come, he would not want them to expect him to offer lengthy prayers. However, he knew that if he<br />
did not want to be expected to offer lengthy prayers then, he mustn't do so now as well, for they will<br />
compare the two situations.<br />
Earlier in this week's parsha, it says that the Israelites were complaining to God about their situation (not<br />
enough food). God was dismayed and angered by their complaints, God sent fire that ravaged the outskirts<br />
of the camp. <strong>The</strong> people turned to Moshe and pleaded with him that he pray on their behalf. <strong>The</strong> text is<br />
brief and says: ויתפלל משה Moshe prayed to God. (Bamidbar 11:1-3).<br />
→ Do you think the two situations are comparable? Is there a difference if Moshe prays on behalf of his<br />
sister's healing and on behalf of the people?<br />
→ Do you think it is fair to Moshe that he must always be conscious of what <strong>The</strong> People will say about his<br />
actions?<br />
2) Did Moshe need to pray?<br />
When Moshe saw what had transpired for his sister,<br />
he began to shout and pray on her behalf with all<br />
his heart “Oh God, pray heal her!”. <strong>The</strong> <strong>Rabbi</strong>s<br />
teach that Moshe said: “Master of the Universe, you<br />
have already made me a doctor. If you heal her that<br />
is best, and if you don't, I will heal her.”<br />
כיוון שראה משה מה הגיע לאחותו, התחיל צווח<br />
ומתפלל עליה בכל לבו ונפשו 'א-ל נא רפא נא לה''<br />
(יג). רבנן אמרי, אמר משה: ריבונו של עולם כבר<br />
עשית אותי רופא, אם אתה מרפא אותה הרי מוטב<br />
ואם לאו אני מרפא אותה.<br />
דברים רבה (פ"ו י"ג):<br />
This source suggests that Moshe had the physical ability to heal his sister. In other words, he did not need to<br />
pray. Nonetheless, he prays as he believes it is best if the healing comes from God.<br />
→ Why do you think Moshe thinks it is better for God to heal Miriam rather than Moshe himself?<br />
→ Do you think that it was necessary for Moshe to pray if he had the power to heal his sister? What does<br />
this teach you about the nature of prayer?<br />
Closing thoughts and questions:<br />
This short tfillah that Moshe offers becomes a paradigm of tfillah to be offered on behalf of the<br />
sick. <strong>The</strong> rabbis learn from this tfillah that no tfillah is too short and that when praying for someone who<br />
is in need of healing the prayer is heard even if you do not mention the person's name (as Moshe does not<br />
mention Miriam's name in his tfillah).<br />
<strong>The</strong> question is what is the theological purpose of praying for people who are in need of physical<br />
healing. Especially in today's day and age when we have excellent doctors and comprehensive research. Is<br />
the purpose of tfillah that God (rather than the doctors) heal the sick? That God inspire/support/nurture<br />
those providing medical care to the patient? That God give us the strength to believe that a cure is<br />
possible? Or perhaps Moshe prayed because Aaron asked him to – as a sign of support for his brother and<br />
sister even when they challenged his authority as leader.<br />
To all those in need of healing – we pray together:<br />
אֵל, נ
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