(1)The Great Distress The Jews Were In Upon The Conflagration Of The Holy House. Concerning A False Prophet, And The Signs That Preceded This Destruction. 1. While the holy house was on fire, every thing was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity, but children, and old men, and profane persons, and priests were all slain in the same manner; so that this war went round all sorts of men, and brought them to destruction, and as well those that made supplication for their lives, as those that defended themselves by fighting. The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine any thing either greater or more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and a sad clamor of the seditious, who were now surrounded with fire and sword. The people also that were left above were beaten back upon the enemy, and under a great consternation, and made sad moans at the calamity they were under; the multitude also that was in the city joined in this outcry with those that were upon the hill. And besides, many of those that were worn away by the famine, and their mouths almost closed, when they saw the fire of the holy house, they exerted their utmost strength, and brake out into groans and outcries again: Pera did also return the echo, as well as the mountains round about [the city,] and augmented the force of the entire noise. Yet was the misery itself more terrible than this disorder; for one would have thought that the hill itself, on which the temple stood, was seething hot, as full of fire on every part of it, that the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did no where appear visible, for the dead bodies that lay on it; but the soldiers went over heaps of those bodies, as they ran upon such as fled from them. And now it was that the multitude of the robbers were thrust out [of the inner court of the temple by the Romans,] and had much ado to get into the outward court, and from thence into the city, while the remainder of the populace fled into the cloister of that outer court. As for the priests, some of them plucked up from the holy house the spikes that were upon it, with their bases, which were made of lead, and shot them at the Romans instead of darts. But then as they gained nothing by so doing, and as the fire burst out upon them, they retired to the wall that was eight cubits broad, and there they tarried; yet did two of these of eminence among them, who might have saved themselves by going over to the Romans, or have borne up with courage, and taken their fortune with the others, throw themselves into the fire, and were burnt together with the holy house; their names were Meirus the son of Belgas, and Joseph the son of Daleus.
(2)
(2)
(כד) כִּ֚י יהוה אֱלֹהֶ֔יךָ אֵ֥שׁ אֹכְלָ֖ה ה֑וּא אֵ֖ל קַנָּֽא׃ {פ}
(24) For your God יהוה is a consuming fire, an impassioned God.
(ג) וְיָדַעְתָּ֣ הַיּ֗וֹם כִּי֩ יהוה אֱלֹהֶ֜יךָ הֽוּא־הָעֹבֵ֤ר לְפָנֶ֙יךָ֙ אֵ֣שׁ אֹֽכְלָ֔ה ה֧וּא יַשְׁמִידֵ֛ם וְה֥וּא יַכְנִיעֵ֖ם לְפָנֶ֑יךָ וְהֽוֹרַשְׁתָּ֤ם וְהַֽאֲבַדְתָּם֙ מַהֵ֔ר כַּאֲשֶׁ֛ר דִּבֶּ֥ר יהוה לָֽךְ׃
(ב) וַיֹּאמַ֗ר יהוה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מוֹ הוֹפִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ מִימִינ֕וֹ (אשדת)[אֵ֥שׁ דָּ֖ת] לָֽמוֹ׃
(2) He said: יהוה came from Sinai, And shone upon them from Seir; [God] appeared from Mount Paran, And approached from Ribeboth-kodesh, Lightning flashing at them from [God’s] right.
(יח) וְהַ֤ר סִינַי֙ עָשַׁ֣ן כֻּלּ֔וֹ מִ֠פְּנֵ֠י אֲשֶׁ֨ר יָרַ֥ד עָלָ֛יו יהוה בָּאֵ֑שׁ וַיַּ֤עַל עֲשָׁנוֹ֙ כְּעֶ֣שֶׁן הַכִּבְשָׁ֔ן וַיֶּחֱרַ֥ד כׇּל־הָהָ֖ר מְאֹֽד׃
(18) Now Mount Sinai was all in smoke, for יהוה had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain trembled violently.
(יב) הִרְכַּ֥בְתָּֽ אֱנ֗וֹשׁ לְרֹ֫אשֵׁ֥נוּ בָּֽאנוּ־בָאֵ֥שׁ וּבַמַּ֑יִם וַ֝תּוֹצִיאֵ֗נוּ לָרְוָיָֽה׃
(12) You have let men ride over us; we have endured fire and water, and You have brought us through to prosperity.
(כג) כׇּל־דָּבָ֞ר אֲשֶׁר־יָבֹ֣א בָאֵ֗שׁ תַּעֲבִ֤ירוּ בָאֵשׁ֙ וְטָהֵ֔ר אַ֕ךְ בְּמֵ֥י נִדָּ֖ה יִתְחַטָּ֑א וְכֹ֨ל אֲשֶׁ֧ר לֹֽא־יָבֹ֛א בָּאֵ֖שׁ תַּעֲבִ֥ירוּ בַמָּֽיִם׃
(23) any article that can withstand fire—these you shall pass through fire and they shall be pure, except that they must be purified with water of lustration; and anything that cannot withstand fire you must pass through water.
The physical purification rules come after the Israelites have defeated the Midianites, killed the men, captured the women, and taken their possessions. In order to make use of those pots and pans and furnishings, they have to be purified. Items created with fire pass through fire. Those that cannot pass through fire are purified with water.
In today's world, these rituals remain important in traditional households. With fire or water we can make dishes and utensils kosher and prepare for passover.
The presence of God is described as fire. Ultimately it is through God that we are "refined." Suffering, struggle, or divine testing are a means to moral and spiritual growth. The fire is a metaphor for suffering. A person's soul is refined by the challenges of life which are like passing metal through fire.
Another understanding is a life lesson on improvement. Follow the Torah, study and observe, and you will be refined. Hasidic master, the Or HaChaim said that the study of Torah refines a man's soul as much as a crucible of fire.
(ב) וּמִ֤י מְכַלְכֵּל֙ אֶת־י֣וֹם בּוֹא֔וֹ וּמִ֥י הָעֹמֵ֖ד בְּהֵרָאוֹת֑וֹ כִּי־הוּא֙ כְּאֵ֣שׁ מְצָרֵ֔ף וּכְבֹרִ֖ית מְכַבְּסִֽים׃
(2) But who can endure the day of his coming, and who can hold out when he appears? For he is like a smelter’s fire and like fuller’s lye.
(י) הִנֵּ֥ה צְרַפְתִּ֖יךָ וְלֹ֣א בְכָ֑סֶף בְּחַרְתִּ֖יךָ בְּכ֥וּר עֹֽנִי׃
(10)See, I refine you, but not as silver;I test you in the furnace of affliction.
(1)The Great Distress The Jews Were In Upon The Conflagration Of The Holy House. Concerning A False Prophet, And The Signs That Preceded This Destruction. 1. While the holy house was on fire, every thing was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity, but children, and old men, and profane persons, and priests were all slain in the same manner; so that this war went round all sorts of men, and brought them to destruction, and as well those that made supplication for their lives, as those that defended themselves by fighting. The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine any thing either greater or more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and a sad clamor of the seditious, who were now surrounded with fire and sword. The people also that were left above were beaten back upon the enemy, and under a great consternation, and made sad moans at the calamity they were under; the multitude also that was in the city joined in this outcry with those that were upon the hill. And besides, many of those that were worn away by the famine, and their mouths almost closed, when they saw the fire of the holy house, they exerted their utmost strength, and brake out into groans and outcries again: Pera did also return the echo, as well as the mountains round about [the city,] and augmented the force of the entire noise. Yet was the misery itself more terrible than this disorder; for one would have thought that the hill itself, on which the temple stood, was seething hot, as full of fire on every part of it, that the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did no where appear visible, for the dead bodies that lay on it; but the soldiers went over heaps of those bodies, as they ran upon such as fled from them. And now it was that the multitude of the robbers were thrust out [of the inner court of the temple by the Romans,] and had much ado to get into the outward court, and from thence into the city, while the remainder of the populace fled into the cloister of that outer court. As for the priests, some of them plucked up from the holy house the spikes that were upon it, with their bases, which were made of lead, and shot them at the Romans instead of darts. But then as they gained nothing by so doing, and as the fire burst out upon them, they retired to the wall that was eight cubits broad, and there they tarried; yet did two of these of eminence among them, who might have saved themselves by going over to the Romans, or have borne up with courage, and taken their fortune with the others, throw themselves into the fire, and were burnt together with the holy house; their names were Meirus the son of Belgas, and Joseph the son of Daleus.
(2)
(2)
(יג) וַיִּשְׂרֹ֥ף אֶת־בֵּית־יהוה וְאֶת־בֵּ֣ית הַמֶּ֑לֶךְ וְאֵ֨ת כׇּל־בָּתֵּ֧י יְרוּשָׁלַ֛͏ִם וְאֶת־כׇּל־בֵּ֥ית הַגָּד֖וֹל שָׂרַ֥ף בָּאֵֽשׁ׃
(13) He burned the House of GOD, the king’s palace, and all the houses of Jerusalem; he burned down the house of every notable person.
(יא) כִּלָּ֤ה יהוה אֶת־חֲמָת֔וֹ שָׁפַ֖ךְ חֲר֣וֹן אַפּ֑וֹ וַיַּצֶּת־אֵ֣שׁ בְּצִיּ֔וֹן וַתֹּ֖אכַל יְסֹדֹתֶֽיהָ׃ {ס}
(11) The LORD vented all His fury, Poured out His blazing wrath; He kindled a fire in Zion Which consumed its foundations.
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, רַבִּי יוֹנָתָן רָמֵי, כְּתִיב: ״פִּקּוּדֵי יהוה יְשָׁרִים מְשַׂמְּחֵי לֵב״, וּכְתִיב: ״אִמְרַת יהוה צְרוּפָה״. זָכָה — מְשַׂמַּחְתּוֹ, לֹא זָכָה — צוֹרַפְתּוֹ. רֵישׁ לָקִישׁ אָמַר, מִגּוּפֵיהּ דִּקְרָא נָפְקָא: זָכָה — צוֹרַפְתּוֹ לְחַיִּים, לֹא זָכָה — צוֹרַפְתּוֹ לְמִיתָה.
Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan raised a contradiction: It was written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9), but it is also written: “The word of the Lord is refining” (Psalms 18:31), which implies that the study of Torah can be a distressing process by which a person is refined like metal smelted in a smith’s fire. He reconciles these verses as follows: For one who is deserving, the Torah gladdens him; for one who is not deserving, it refines him. Reish Lakish said: This lesson emerges from that second verse itself: For one who is deserving, the Torah refines him for life; for one who is not deserving, it refines him for death.
The Torah which the Holy One, Praise to Him, gave to Moses, was white fire engraved in black fire. It was fire mixed with fire; hewn from fire, given from fire: That is what is written: From His right hand, the fiery law to them. Jerusalem Talmud Shekalim 6:1
(ג) וְדַע כִּי הַתּוֹרָה תְּסַגֵּל שָׁלֹשׁ מַעֲלוֹת טוֹבוֹת בְּנֶפֶשׁ אָדָם. הָאַחַת, מִבְּאֶמְצָעוּת עִסְקָהּ לֶהֱיוֹתָהּ אֵשׁ מְצָרֶפֶת הַנֶּפֶשׁ וּמְטַהֶרֶת אוֹתָהּ לְבַל תִּצְטָרֵךְ לָרֶדֶת שְׁאוֹל לְצָרְפָהּ, וְלָזֶה אֵין אוּר שֶׁל גֵּיהִנֹּם שׁוֹלֵט בָּהֶם (חגיגה כז.), כִּי אִשָּׁהּ גָּדוֹל מִכֹּחַ אֵשׁ גֵּיהִנֹּם וְאֵין תַּחֲלוּאֵי הַנֶּפֶשׁ שֶׁבָּהֶם שׁוֹלֵט אוּר שֶׁל גֵּיהִנֹּם, וְלָזֶה גֵּיהִנֹּם צוֹעֵק בְּהָרַע ״אֵין לִי חֵפֶץ בַּצַּדִּיקִים״ וְכוּ׳ (שמות רבה ז:ד) שֶׁהֵם מַתִּישִׁים כֹּחָהּ וּמְכַבִּים אִשָּׁהּ. וְהַמַּעֲלָה הַשְּׁנִיָּה שֶׁמְּאִירָה הָעֵינַיִם, כִּי יֵשׁ לְךָ לָדַעַת כִּי צָרִיךְ אוֹר גָּדוֹל לְעֵינֵי כָּל יִשְׂרָאֵל כְּדֵי שֶׁיּוּכְלוּ לֵיהָנוֹת מִזִּיו הַשְּׁכִינָה לְמַעְלָה, וְהָאָדוֹן בְּאַהֲבָתוֹ אוֹתָנוּ נָתַן לָנוּ הַתּוֹרָה שֶׁנִּקְרֵאת אוֹר, דִּכְתִיב (משלי ו:כג) ״וְתוֹרָה אוֹר״, כְּדֵי שֶׁבְּאֶמְצָעוּתָהּ יִגְדַּל כֹּחַ אוֹר עֵינֵינוּ, כִּי כְּפִי גֹּדֶל אוֹר שֶׁבָּעֵינַיִם כְּפִי הַמּוּשָּׂג בְּהַבִּיט אֶל הָאֱלֹהִים, וּלְכָל שֶׁלֹּא הֵאִירוּ בַּתּוֹרָה יִקְרָא לָהֶם נְבִיא יהוה (ישעיהו מב:ז) ״וְהַעִוְרִים הַבִּיטוּ לִרְאוֹת״. וְהַמַּעֲלָה הַשְּׁלִישִׁית כִּי דִּבְרֵי תוֹרָה מְשַׂמְּחֵי לֵב, דִּכְתִיב (תהלים יט:ט) ״פִּקּוּדֵי יהוה יְשָׁרִים מְשַׂמְּחֵי לֵב״, וּכְתִיב (תהלים צז:יא) ״וּלְיִשְׁרֵי לֵב שִׂמְחָה״. וּכְנֶגֶד שָׁלֹשׁ מַעֲלוֹת אֵלּוּ אָמַר יהוה עֹנֶשׁ מְכֻוָּן לְעוֹזְבֵי יהוה, כְּנֶגֶד מַה שֶׁמֵּאֲנוּ לַעֲסֹק בַּתּוֹרָה שֶׁהִיא אֵשׁ הַקְּדוֹשָׁה יַפְקִיד יהוה עֲלֵיהֶם שַׁחֶפֶת וְקַדַּחַת, גַּם הִזְכִּיר בֶּהָלָה שֶׁהוּא הֵפֶךְ הַמּוּשָּׂג מֵעֵסֶק הַתּוֹרָה שֶׁהוּא יִשּׁוּב הַשֵּׂכֶל וְהִתְכּוֹנְנוּת הַדַּעַת, וּכְנֶגֶד מְאוֹר עֵינַיִם אָמַר מְכַלּוֹת עֵינַיִם, וּכְנֶגֶד שִׂמְחַת הַלֵּב אָמַר וְדַאֲבוֹן נָפֶשׁ, וְאָמַר וּזְרַעְתֶּם לָרִיק כְּנֶגֶד הַצְלָחַת הָעוֹלָם הַזֶּה.
(3) You have to appreciate that the Torah brings out three good qualities in a man's soul. 1) Preoccupation with words of Torah effectively refines man's soul much as the fire of the crucible refines ore into pure metal. As a result such a person does not need to descend into שאול, hades, after he dies so that his soul will be cleansed by the fires of Hell. Chagigah 27 describes the fire of Torah as being more powerful than the fire of Gehinom. The fires of Gehinom will therefore not make any impression on the soul of a person who has spent his life in Torah study. This is why Shemot Rabbah 7,4 describes Gehinom as complaining that it does not like the righteous as they undermine its power and extinguish its fire. The second advantage derived by Torah is that it illuminates one's eyes. The Israelites require a great light in order to be able to benefit from the brilliance of the שכינה, G'd's presence. G'd gave us the Torah which is called light (compare Proverbs 6,23) out of His great love for us. Torah study will enhance our power of vision. The degree of one's perception of the divine is in direct ratio to the amount of Torah one has studied. Isaiah 42,7 calls all the people who have not studied Torah "blind ones," describing the power of Torah as making the blind see. The third advantage that accrues to the person who studies Torah is that it gladdens his heart; we know this both from Psalms 19,9: "G'd's precepts gladden the heart of man," as well as from Psalms 97,11: "and for the upright there is radiance." Just as there are three distinct advantages which accrue to people studying Torah there are three kinds of corresponding penalties for those who fail to do so. Instead of the purifying fire of Torah study, G'd will smite those who failed to study with a destructive kind of fire, שחפת וקדחת, different kinds of fever. The reason the Torah also speaks about בהלה, terror, is because it is the reverse of the peace of mind one experiences as the result of engaging in Torah study. Whereas G'd had granted מאור עינים, enhanced vision, to people immersing themselves in Torah, G'd will deprive those who failed to study Torah by מכלות עינים, failure of their eyesight. Whereas G'd had granted joy to the people who did study Torah, He will afflict those who failed to do so with מדיבת נפש, feelings of melancholy.