9224 —אורו של משה, הזקנים, והעברת גדולת הרוחנית

Shalom u'Vrachah!

The question arises in Sefer HaMaamarim of the Maharash, Toras Shmuel 5628, in the maamar "LeHavin MiSheAmru Chazal DaAdam Kadma'ah" (p. 66): It says there that regarding Moshe it is written "VeNasata MeHodecha Alav" (You shall bestow some of your majesty upon him), meaning an actual giving—Moshe lost some of his light that he gave to Yehoshua. Similarly with the elders, as it is written "VeAtzalti Min HaRuach Asher Alecha" (I will take from the spirit that is upon you). Yet Rashi on Behaaloscha 11:17 says: "And I will place upon them"—to what is Moshe compared at that time? To a candle placed on a menorah from which all light their own candles and its light is not diminished at all. This question was asked to chassidic scholars...and no answer was found.

Response:

1) Is this based on Derashos Mitzvah of appointing a king? 2) (Sifri there). 3) How many seconds did everyone together devote to contemplating and seeking an answer to this?

Additionally, it requires clarification: In Rashi and Sifri—why did they not explain similarly regarding "VeNasata" by Yehoshua, especially since that is even more novel? We must say that there it specifically says "VeNasata." According to this, the question in the maamar becomes stronger—regarding the elders it does not say 'giving,' so why interpret that Moshe lost something also concerning the elders?

It can be explained: The two opinions regarding the elders are found in Bamidbar Rabbah ch. 15: a) Regarding the elders it was like lighting one candle from another (section 19); b) The reward given to Moshe was taken by the elders (section 25). According to this we understand what differentiates them. The conclusion there—"Nevertheless, Moshe lacked nothing"—is simply because G‑d filled what was lacking. Thus we understand: 1) Why this section changes its language from section 19's wording: "Moshe did not lack anything of his own" [because according to this opinion he did lack at the moment]; 2) Here it adds: At the end of forty years He told him—which is not mentioned earlier, even though the verse cited there also refers to the end of forty years; 3) The difference in proofs between both sections. Understood.

There is only one opinion regarding Yehoshua—as above, where it explains "VeNasata." (And if forced, one could say it's a borrowed term there—that two things are needed: "VeSamachta" and "VeNasata." According to this we understand Bamidbar Rabbah ch. 21:15—"VeSamachta" is like lighting one candle from another; "VeNasata" is like pouring from one vessel into another.)

According to the explanation in the maamar, a difficulty arises: If with Yehoshua there must be an actual loss (because of his lower spiritual level), then all the more so with regard to the elders! Therefore, it's necessary for the maamar to bring up also the matter of the elders and explain that indeed so—it applies also to them.

So as not to completely reject the other opinion about the elders—in line with what’s explained in the maamar—it can be said that according to this view Moshe descended then from his level (due to Bnei Yisrael’s descent—for “Did I give you greatness except...”).

Rashi’s commentary on Torah first brings as peshat (simple meaning) that it was like lighting one candle from another; then continues according to previous explanations (11:16) that Moshe’s strength weakened (“like a female”—source for creation); then later (11:22), implying Moshe spoke harshly [and according to Rabbi Shimon there he remained at “In My entire house...” level—even at that time—as brought in the maamar]; also see Shemos (32:7). Note also Torah Or (3a).

Summary

The Rebbe clarifies complex sources about whether Moshe lost spiritual greatness when sharing with others. He shows how different opinions are reconciled by understanding context and G‑d’s role in restoring or compensating any loss.