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Parsha Perspectives

by OZER ALPORT

אך את מטה לוי לא תפקד ואת ראשם לא תשא בתוך בני ישראל

“But you shall not count the tribe of Levi, and you shall not take a census of them among the Children of Israel.” (Numbers 1:49)

This week we begin the book of Numbers, which begins with a census of the Jewish nation. Rashi explains that the purpose of these frequent counts was to demonstrate Hashem’s love for us. He counted the Jews after they left Egypt, and again after the sin of the Golden Calf to know how many of them remained. As Hashem prepared to rest His Divine presence among them in the Tabernacle, He counted them yet again.

However, Hashem stressed to Moses that he should not count the Levites when performing this census, as they were instead counted separately. This is difficult to understand. If the Levites were the tribe that performed the service inside of the Tabernacle and the entire purpose of the census was in honor of Hashem coming to dwell inside of the Tabernacle, they surely should have been included in this count.”

Rashi explains that Hashem wanted them counted separately because He knew that everybody who was part of the general census would die in the wilderness as a result of the sin of the spies. Since the Levites had demonstrated their tremendous piety and loyalty in refusing to take part in the worship of the Golden Calf and in punishing the transgressors, Hashem wanted to spare them from this fate and insisted that they be counted alone.

This concept is also difficult to understand. Why was it necessary to count the Levites separately in order to protect them? If they didn’t take part in the sin of the spies, why would they have been punished together with the other Jews simply by virtue of the fact that they were counted together with them?

Rabbi Chaim Shmuelevitz (1902-1978) explains that although the Levites were righteous, there are times when, difficult as it may be for us to comprehend, Hashem judges not only individuals but also communities. In this case, Hashem knew that there would be a judgment made against the entire Jewish nation for the sin of the spies. The decree would mandate that anybody who was part of the community, as defined by the recently-conducted census, would be punished together with them. The only way for the Levites to be spared was for them to be counted alone, which would define them as an independent community and spare them from the decree.

Rabbi Shmuelevitz adds that fortunately, this attribute of Hashem’s justice works for the good as well. When a person is part of a larger community of righteous individuals, he is able to benefit from their cumulative merits. This may protect him even if his own merits are insufficient.

Rabbi Shmuelevitz led the flight of the Mir yeshiva across Europe and Asia during the Holocaust. He stressed to the students the importance of sticking together during this horrible period of Divine judgment. In spite of the tremendous national suffering which struck the Jews during that period, the Mir yeshiva and its entire student body escaped completely intact and virtually unscathed.

Although the census of each of the tribes may seem like historical trivia with no application to our daily lives, Rabbi Shmuelevitz teaches us that this isn’t the case. It teaches us that if we affiliate ourselves with a righteous community, becoming part of our synagogue and volunteering to help with communal organizations, we will benefit from their collective merits. As a result, we will enjoy health, happiness, and all good blessings.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. WHO’S YOUR DADDY?

“They gathered together the entire congregation on the first of the second month, and they established their genealogy according to their families, according to their fathers’ household…” 1:18

Their Father’s Household – In contrast to nationality, which is matrilineal, tribal affiliation is patrilineal. One whose father is from the tribe of Reuven and mother from Shimon, belongs to the tribe of Reuven. – Rashi

Their Father’s Household – The Medrash [Yalkut Shimoni, Remez 226] writes that the non-Jews would taunt the Jews regarding their lineage, claiming that they were born of Egyptian fathers and Jewish mothers. To offset this claim, Hashem made the children look exactly like their Jewish fathers so that their ancestry was undeniable. Thus, the census offered another benefit on top of all the others, in that all were uplifted to recognize how similar the children looked to their fathers, and how the Children of Israel had retained their sexual purity throughout the duration of Egyptian enslavement. – Sifsei Kohein Al HaTorah

It is ironic that the nations of the world have long sought to delegitimize the Jewish people by claiming that their ancestry was flawed. The scoffers of his generation claimed that Yitzchak Avinu (our forefather Isaac) was a product not of Abraham, but of Avimelech, who had detained Sarah for an evening. Following the Exodus from Egypt, the nations claimed that our Egyptian taskmasters fathered the Jewish children which would have been a great stain on our reputation. In each case, Hashem made the children’s appearance similar to their fathers’ to demonstrate that this was pointedly not the case. Rather, the opposite is true. Throughout the centuries, the Jewish people strove mightily to preserve this distinct legacy of purity even to the point of offering their lives, if necessary.

2. ALL FOR ONE

“Hashem spoke to Moses and Aharon saying, ‘The Children of Israel shall encamp, each man by his banner according to the flags of their fathers’ household…surrounding the Tent of Meeting shall they encamp.’” 2:2

The Children of Israel Shall Encamp – The twelve tribes were organized into four formations of three tribes each. These formations were known as Degalim [banners]. Their places around the Tabernacle, which was in the center of these three formations, were the same as those Jacob assigned to his sons when he instructed them on how to accompany his bier to the Land of Israel for burial. – Rashi

It is well known that these instructions for the tribes to travel as separate units, were first given to the Moses and Aharon toward the beginning of their second year in the desert. Until this point, the nation traveled in haphazard fashion without any apparent order. Why was this arrangement delayed for so long? Rabbi Yaakov Kaminecki zt”l explained that although isolating the tribes into separate entities offered real benefits, it was fraught with danger as well, for it contained great potential for divisiveness among the people, as each tribe prided itself on its individuality. The only means of offsetting this potential drawback, was to somehow help the people recognize that while each tribe was unique in its strengths, they’re all working toward one goal: serving Hashem. Thus, it was only once the Tabernacle was constructed [in the beginning of the second year], and could be placed in the center of the encampment as a reminder that serving Hashem was their common goal, that it was deemed practical to separate them into unique entities.

3. OVER-ARKING GREATNESS

“But they [the Levites who would carry them] shall not come and look as the holy [vessels] are covered, lest they die.” 4:20

Shall Not Come And Look… – The holy vessels were placed in their wrappings by the Kohanim, and only then were the Levites allowed to come and transport them. – Rashi

Shall Not Come And Look… – The prohibition against seeing the Ark was so grave that it included avoiding even a momentary glance. – HeEmek Davar (Rabbi Naftali Zvi Yehuda Berlin)

Shall Not Come And Look… – Not only were they not permitted to touch the Holy Ark in it’s uncovered state, but were also forbidden to touch the Ark through its covers while they were carrying it. Instead they had to carry it by its poles only. – Ibn Ezra (Rabbi Avraham Ibn Ezra)

The penalty for transgressing this prohibition is undoubtedly quite severe. This indicates that the matter is not as simple as one might imagine. What could possibly be so terrible about seeing or touching the Ark? Our sages tell us that the Ark represents the Torah. Although the Torah can be readily accessed in book form, in reality the Torah is something much greater than a book or a set of laws. It is the manifestation of G-d’s will on earth. This means that for whatever we do know of the Torah, there is far more that we don’t know. Whatever we can come in contact with is but the outer edge of the Torah, which is truly beyond the capacity of mankind to grasp, given its divine roots. This inaccessibility was symbolized by the prohibition against seeing or touching the Ark, which served to remind us that although we were given the Torah on Mount Sinai, there is far more to it than we can ever conceive. It is for this reason as well, that we are careful not to touch the parchment of a Torah scroll with our bare hands without sufficient cause. It is a sign of this limitation in our ability to perceive the Torah.

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Partner Talk

TODAY I AM NOT A FOUNTAIN PEN

by RABBI ELAZAR MEISELS

Dear Rabbi,

I love the Parshah partner that you send out each week. I read it from beginning to end and share it with my children. My wife and I are set to travel to Boston in a few weeks to attend the Bar Mitzvah of my wife’s nephew, Jason. I’ve been informed that I will be honored with the “Hackbah” [did I spell that correctly?] where I raise the Torah to the crowd. I’ve seen it done many times but I’ve never actually done it myself and I was wondering if you would tell me what I need to know about doing this honor?

Thanks,
Kurt U.

Kurt,

Mazal Tov on the simcha, and may you and your wife share many beautiful occasions along with your entire mishpacha (family) for years to come.

The custom known as “Hagbaah” which means to raise the Torah for all to see upon the conclusion of the reading [some have a custom to do so prior to reading from the Torah], is mentioned in the Mishnah [Tractate Sofrim 14:14], and discussed at length in the Talmud [Tractate Megillah 32:a&b], and Shulchan Aruch [O”Ch 147]. Many of the laws that I’ll write here regarding it are noted there, in case you’re interesting in exploring the sources in greater detail.

• The Torah should be raised high enough that the entire congregation can view the writing. This is accomplished by rotating slowly to face all directions, first to the right and then to the left.
• It is a great honor to raise the Torah, but one must be physically capable of doing so without, G-d forbid, dropping it. Thus, if one suspects his ability to do so responsibly, he should decline the honor.
• It should be unrolled to reveal at least three columns of writing. One who wishes to reveal more, is certainly permitted to do so.
• Some have a custom to point the pinky finger at the Torah, but the source for this is unclear.
• While looking at the Torah, the congregation recites the verse, “Vzos HaTorah asher sam Moshe lifnei B’nei Yisroel” – “This is the Torah that Moshe placed before the Children of Israel.” [Deuteronomy 4:44] In some siddurim [prayerbooks] the following words are appended to this, “Al pi Hashem b’yad Moshe” – “by the instruction of G-d through the hand of Moshe.” The source for this, however, is questionable as it is not a part of the aforementioned verse.
• Only those actually looking at the Torah should recite this verse.
• Some have a custom to bow toward the Torah while gazing upon it and reciting the verse, but most people do not practice this custom.
• When raising the Torah, the stitches holding the columns together should ideally be in the center. This is so that if the Torah tears, it will hopefully tear along the stitches, not the letters.
• Some have a custom to try and make out the actual letters. This often requires that they move closer to the Torah, rather than stand at a distance.

Once all this has been accomplished, the person holding the Torah should sit down and a second person will roll it up, tie a sash around it, and replace the mantle. Special care should be taken not to touch the actual parchment with one’s bare hands. Rather, if the need arises, one should do so via a cloth, or talis. This is in deference to the Torah scroll, which possesses an inordinate amount of sanctity. Kurt, if you don’t mind my sharing this with you, I’ll add that the honor of raising the Torah up high is an especially symbolic act for a Bar Mitzvah. It should serve as a reminder for young Jason that he is now called upon to elevate the Torah to priority status in his own life. No longer can he excuse himself from its obligations and claim youthful ignorance. He’s now an adult in Hashem’s “eyes” and his responsibilities are spelled out in the Torah, which hopefully will be of primary concern from this point on. You might wish to share with him your commitment to Torah and weekly study through Partners in Torah, and even invite him to join our program if he isn’t already studying elsewhere. This gift will outlast any other, even the ubiquitous fountain pen [does anyone even get those anymore?].

Mazal Tov and wishing you much nachas!
Rabbi Elazar Meisels

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Soul Talk

The Shelah HaKadosh (Rabbi Yeshaya Hurwitz) writes (Derech Chaim Tochechos Mussar, Bamidbar) : “Every single member of the Jewish nation is a vital component of it, and each Jew is as critical to the Jewish people as if everything revolved around him alone. We must believe this, and act accordingly. As Chazal (our Sages of blessed memory) have taught us, a man must look at the world as if it is half worthy and half unworthy. Thus, if he alone were to sin he would tip the scales toward the unworthy, and if he were to do just one mitzvah he would tip the scale toward holiness. One must look at himself as if he has the power to change the world with his deeds, and thus bring favor to the Jewish people in the eyes of Hashem.”

Indeed, each Jew receives special Divine providence from Hashem for he is beloved, as if there were nothing in the world but him. But he must reciprocate and use his unique stature for his service of Hashem, as if he were the only person in the world and as if his actions were the only ones capable of bringing pleasure to his Creator.

The Alshich (Rabbi Moshe Alshich, 1508-1600) makes a similar point, expounding on the prefatory Mishnah that we say before we begin the study of Pirkei Avot (Ethics of our Fathers). The Mishnah states:  כל ישראל יש להם חלק לעולם הבה, which means that every Jew has a portion in the World to Come. This simple understanding, says the Alshich, is obviously not the only intention of the Mishnah, for if this were the sole meaning, it should have written that every Jew has a portion בעולם הבה, “in” the World to Come. However, the Mishnah instead uses the term לעולם הבה, which means “to” the World to Come. What does the Mishnah mean to tell us with this phrase? Alshich explains that the Mishnah is pointing out to us the unique role that every Jew has in the world. Each and every Jew has a unique mission, a portion, something that will bring him “to” עולם הבה. He must search for it in order to find it. By discovering his personal destiny and fulfilling his obligations, one will merit his place in the World to Come. Perhaps we can now understand the depth of the Ramchal’s (Rabbi Moshe Chaim Luzzatto) classic introduction to the Mesillas Yesharim (Path of the Just): “A man must clarify and realize what his obligation is in his world.” Interestingly, he does not write that one should find his obligation in the world, but rather in his world, for every man is unique and special and Hashem has created a world for him, with a mission especially tailored for him to accomplish.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

א) Rashi writes (1:1) that Hashem frequently counts the Jewish people to make His love for them known. How does counting us often make us feel loved?

ב) The members of the tribe of Levi were presumably on a higher spiritual plane than those of other tribes. Why then did they number only 22,000 (3:30), substantially less than any of the other tribes. (Ramban)

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) Q: Our Rabbis teach that everything recorded in the Torah is written because of its relevance to every Jew in every generation. Why are the details which dominate Parshas Bamidbar, such as the arrangement of the encampments of the various tribes, significant and relevant to us?

A: Rabbi Aharon Kotler suggests that although this information seems like historical facts with no practical application to our lives, the parsha is in fact teaching us a very relevant lesson: the value of “seder” (organization) in Judaism. Instead of allowing the Jewish people to set up their own camping arrangements with their friends, the Torah insists that they specifically encamp together with other members of their tribe and prescribes the positions of the various tribes relative to one another. This arrangement was in effect during the entire duration of their 40-year sojourn in the wilderness.

Rashi writes in Parshas Emor (Leviticus 24:10) that the blasphemer was the son of Shulamis bas Divri and the Egyptian taskmaster whom Moses slew. Because his mother was descended from the tribe of Dan, he attempted to dwell among the tribe of Dan, but they refused him because his father was not from their tribe. Although one person camping in the wrong place (which was still the tribe of his mother) would seem to be insignificant, the tribe of Dan understood the critical value of preserving and refused to allow him to camp among them. Although the particular laws about the encampments do not apply to us today, the lesson about the value of serving Hashem in an orderly and disciplined fashion is one that we can each apply in our daily lives.

2) Q: In Parshas Bamidbar we are taught that during their 40-year sojourn in the wilderness, the Jewish people had fixed locations for their encampments. Each of the tribes had a specific location relative to the other tribes where its members were to camp. Three of the tribes camped in the north, three in the south, three in the west, and three in the east. The tribe of Levi, together with the Holy Ark, encamped in the middle of the circle (2:17). What lesson can be derived from this setup?

A: Rabbi Yisrael Meir Kagan, known as the Chofetz Chaim, explains that just as the heart is located in the middle of the body, so too the Holy Ark which contained the Torah was located in the middle of the camp in order to be equidistant from every Jew. Similarly, the Bimah on which the Torah scroll is placed when it is being read is located in the middle of the synagogue. This teaches us that the Torah is equally accessible to every single Jew.

The Chofetz Chaim adds that our Sages teach that in the World to Come, the righteous will form a circle to dance around Hashem. Although Jews may serve Hashem in ways radically different from one another, they will all celebrate together – as long as their intentions are for the sake of Heaven and they obey the commandments. At that time we will discover that the Jew who seems diametrically opposed to us is in reality just as close to Hashem, who will be in the middle of the circle, as we are.

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Parsha Summary

Parsha Summaries are coming soon!