Baal HaTurim Selections
It Doesn’t Take Much
במדבר יט,ב: וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל:
Baal HaTurim notes that the word על is missing the letter Vav. This teaches that the Red Cow did not need to have drawn the yoke, in order to be rendered invalid. It is sufficient for the yoke just to have been placed on its back to become disqualified.
Regarding the Red Cow any burden placed on cow renders it invalid. This rule is derived from the על (yoke) but written without the Vav, can be read “upon”, that anything placed on it is as if it is a yoke. Anything necessary for the animal’s comfort (such a blanket to keep away the insects) is not considered a burden.
This is in contrast to the prohibition of working with an ox and a donkey, which is only forbidden if they actually worked together (and not just if the yoke was placed upon them together).
Like the Mother
במדבר יט,ב: וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה
Baal HaTurim points out that the numerical value of פרה אדומה (341) is the equivalent of זה על עון עגל (this for the sin of the Calf).
Chazal have taught us that the Parah Adumah came to atone for the sin of the Golden Calf - 'Let the mother come and wipe up the mess that her baby made' (see Rashi 19:22).
The Fig-Tree and the Vine
במדבר כ,ה: וְלָמָּה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא ׀ מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת:
Baal HaTurim observes that the Torah usually precedes the vine to the fig-tree. The only time it does not do so is here. The reason for this, he explains, is because it follows the Parshah of the Parah Adumah, and for the burning of the Parah Adumah they would use wood from a fig-tree.
Just a little hint perhaps, but another proof that everything is hinted in the Torah.
Some Brother
במדבר כא, כב: אֶעְבְּרָה בְאַרְצֶךָ לֹא נִטֶּה בְּשָׂדֶה וּבְכֶרֶם לֹא נִשְׁתֶּה מֵי בְאֵר בְּדֶרֶךְ הַמֶּלֶךְ נֵלֵךְ עַד אֲשֶׁר־נַעֲבֹר גְּבֻלֶךָ:
"And Moshe sent messengers ... to the King of Edom ... So says your brother Yisrael. Please let us pass through land ... ." He said, "Let us pass through …" and he said "Please".
But when he sent messengers to Sichon (20, 17), he said "Let me pass through ..." and he failed to say please. Baal HaTurim explains that Moshe did not say "Please" when he sent to Sichon, because the message was no more than the fulfillment of the Mitzvah to open with words of peace, rather than as a result of an intrinsic desire to make peace with him. Whereas with regard to Eisav, he was talking to Yisrael's brother (indeed, his opening words were "So says your brother Yisrael"), and his desire for peace was a genuine one.
Sichon felt Moshe's lack of warmth, explains the Baal haTurim, because, unlike Eisav, who sent Moshe a reply (however curt it may have been), Sichon just gathered his army, marched out to fight, without uttering a word!
And finally, when he spoke to Eisav, Moshe said "Let us pass through your land" because he was referring to a statement made by Eisav when he met Yaakov upon his return from Lavan "Let us travel together" (an offer that Yaakov declined at the time, because of the spiritual danger to his family that would have resulted from such close contact with that rasha). Nevertheless, Moshe was trying to evoke that spirit of unity once again. But alas, to no avail! For what was Edom's response? ...
