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Parsha Perspectives by Ozer Alport

(שאו את ראש כל עדת בני ישראל (1:2

“Take a census of the entire assembly of the Children of Israel”

There is a mystical idea that the content of the parsha read each Shabbos is connected to the events of the coming week. It is interesting to note that Parshas Bamidbar is usually read on the Shabbos preceding Shavuos (the holiday celebrating the giving of the Torah on Mount Sinai). It is difficult at first glance to find any connection between a parsha which deals primarily with counting the tribes and the holiday on which the Jews received the Torah.

Rav Moshe Feinstein (1895-1986) suggests that as Jews around the world excitedly gear up to personally reaccept the Torah and reaffirm their commitment to its study, the yetzer hara (evil inclination) attempts to derail them. It argues that their Torah study is so limited in quantity and quality that it is insignificant and even a waste of time.

The yetzer hara shows a person that his more intellectually-gifted friends are able to learn longer, cover more ground, and retain their knowledge better than he could ever hope to do. As Jews get excited for the universal custom of staying up all night engrossed in Torah study, a person may be tempted to opt for a good night’s sleep after considering that the most he could accomplish in an entire night could be learned on an even higher level by a more learned or gifted Rabbi in a mere 10 minutes.

To counter this flawed argument, the Torah precedes the holiday of Shavuos with the reading of Parshas Bamidbar. The parsha begins with Hashem’s command to conduct a census of the Jewish people, but it is written using a peculiar expression. Instead of instructing Moshe to “go count the people,” the words used literally translate as “pick up the heads of the Jews.” Why did Hashem use this awkward expression when commanding Moshe about the census?

Rav Moshe explains that just as a contemporary Jew could get discouraged in his service of Hashem when comparing it to others, certainly one in the desert, who lived in the shadows of Moshe and Aharon, would be susceptible to the same despondency.

Hashem used the peculiar expression “lift the heads” because when a Jew realizes that in the census he is counted equally with every other Jew, he will recognize how valuable his efforts are in Hashem’s eyes. This understanding will allow him to “pick up his head” and hold it high with a newfound self-confidence.

Although others may seem light-years ahead of us in the quantity and quality of their mitzvos or Torah study, the lesson of Parshas Bamidbar is that everybody is judged separately in Hashem’s eyes, based on a benchmark of what he is capable of doing. A person who overcomes his own struggles to maximize his potential should certainly enter Shavuos prepared to accept the Torah with his head held high. return to top

Ozer Alport can be reached at ozer@partnersintorah.org

talking points - parshas BAMIDBAR
Rabbi Elazar Meisels

1. We Go Back A Long Way

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

• Since the census was to be done by tribe, the people had to establish to which tribe they belonged. This verification could be accomplished either by providing written documentation, or witnesses.” – Rashi
• Since they would soon be engaged in wars it was necessary for the people to establish their lineage, as this would enable them to draw upon the protective merits of their forefathers. - Sforno

A Jew must always recognize that he represents something much greater than himself. He is yet another link in a long chain that extends all the way back to Avraham Avinu. While this places great responsibility upon us to live up to the lofty example of our ancestors, it also allows us to draw upon their merits when ours are insufficient to sustain us. The opening paragraph of the Shmoneh Esrei is another example of this. We are about to embark upon a series of requests from Hashem, so we preface it with a reminder of His relationship with Avraham, Yitzchak, and Yaakov. This is both a declaration of our fealty to their tradition, and a reminder that should our merits prove insufficient, theirs may be used to supplement.

2.All My Children

“These are the offspring of Aharon and Moshe on the day that Hashem spoke with Moshe at Har Sinai. These are the names of the sons of Aharon, the eldest was Nadav, and Avihu, Elazar, and Isamar.” 3:1,2

• The offspring of Aharon and Moshe – Yet it only mentions the names of the children of Aharon? This teaches us that one who teaches someone else’s children Torah is considered as if he had begotten them. Since Moshe taught the Torah to Aharon’s four sons, they were considered his spiritual offspring. – Rashi
• Although Moshe certainly taught the Torah to the rest of the Jewish people as well, they cannot be considered his children as a result, since this was his responsibility. It was only the special attention that he lavished upon Aharon’s sons in this regard that earned him this special designation. – Gur Arye

The study of Torah is our lifeblood and one who teaches it to another person is considered as if he’d granted him life itself. So much so, that the Torah actually refers to him as a parent. The importance of this message cannot be overemphasized, as it provides insight into the importance of teaching and supporting Torah study for those who never enjoyed this opportunity at the hands of their parents.

 3. The Silver Lining

“And the Children of Israel acted in accordance with all that Hashem had commanded Moshe; they encamped in accordance with their tribal flags and they traveled each man together with his father’s family.” 2:34

• Acted in accordance with all – All the years that they spent in the desert. – Ibn Ezra, Chizkuni

The time that was spent in the desert was remarkable in numerous ways. The Jews survived on the heavenly mannah, enjoyed the conditioned air of the Clouds of Glory, drank from the traveling well, and so much more. Perhaps however, one of the most outstanding aspects of their existence there was their clear-headed understanding of their roles. Each tribe represented something unique in the framework of Judaism and they steadfastly adhered to their designated roles. The time they spent in the desert was intended to inculcate them with their mission and thus it was essential that they travel and live together as a unit. In all their years in the desert, no one tried to escape or exchange his position for that of another tribe. This was a truly remarkable accomplishment in light of human nature. return to top

Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

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Why Is This Month Different From All The Other Months? By: Rabbi Reuven Drucker

Dear Rabbi,
My partner asked me a question to which I have no answer. He wondered whether there is special significance to the time of year that the Jewish people received the Torah at Mt. Sinai. I know that chronologically it follows Passover, but I was wondering whether the season itself might have something to do with the events? Is there some reason it could not have been given to us in middle of the winter or summer?
Thank you in Advance, Noach M

Noach,
The answer to this wonderful question is hinted to in a passage found in the Talmud [Tractate Shabbos 88a]:

“A certain Galilean [scholar] expounded in the presence of Rav Chisda. ‘Praised is the Merciful One who has given us a Torah of Three [Torah, Neviim, Kesuvim], to a nation of three [Kohein, Levi, Yisroel], through one who was born third [Aharon, Miriam, Moshe], on the third day [from when couples were instructed to separate from each other], in the third month [Nissan, Iyar, Sivan]…’”

These words alert us to the fact that somehow the Torah is associated with the number three, and that there is a special significance to the fact that the Torah was given in the third month.

Maharal [Tifferes Yisroel 25, Drush Al HaTorah] explains that this passage contains an essential point regarding the Torah’s very nature, and its immense value as our guide to living a wholesome lifestyle. The Torah is referred to as the “Book of Life” and this is what distinguishes it from everything else in the universe. It is “eternal” and by definition, the opposite of death, which is the state of that which reached its end point. Something that is eternal has no end point. The Torah existed before this universe came into being and will continue long after as well. Thus, it is the only entity that can claim to be truly alive.

This eternal nature of Torah is symbolized by its unmistakable identification with the number three. Although Maharal discusses this idea at length, our limited space prevents me from expanding upon those. Instead, I’ll present you with a simple analogy to help you understand why this is so. Imagine a road that is exceedingly narrow, consisting primarily of two shoulders, with little space in between. While driving on such a road is certainly possible, it’s nothing short of hazardous. The drivers’ close proximity to the edge of the road makes it likely that at some point he’ll accidentally fall over the side. If however, the road consisted of not only the two edges, but also a substantial middle section, it would be considered safe and secure. This is because the middle section allows a driver to avoid the dangerous shoulders and drive unimpeded for long distances. One who seeks to take a long trip can do so successfully provided he maintains his place in middle of the road.

This analogy is a very useful tool for navigating life. When a person seeks to live a life that is fulfilling and eternal in nature, the best way to do so is by finding the middle of the road and faithfully sticking to it. In truth, this is merely another way of saying that a person must seek to be a moderate in all his ways, not too extreme in either direction. Although extreme lifestyles are exciting and daring, they’re also prone to catastrophic results. A moderate lifestyle is the one that will offer substantial pleasure, while never venturing too far off into dangerous territory. This is the essence of life and eternity.

Maharal points out that this is precisely the lifestyle that the Torah recommends, and it is symbolized by the Torah’s association with the number three, the symbol of moderation. The number three represents the point in between the two outer extremes. Therefore, we find this theme repeatedly in Judaism. For example, the three Patriarchs, three Festivals, three daily prayer services etc. The entire philosophy of Judaism is that everything is okay in moderation, with very few exceptions.

The Hebrew month of Sivan occurs at the mid-point of the spring and summer seasons and features the most moderate weather of the entire year. It is not too hot, and not too cold. This too, is symbolic of the moderate nature of the Torah, and it was therefore the perfect time in which to present us with the Torah.

I might add that the Hebrew word for the number three, “Shalosh” is a palindrome, which symbolizes it nature of being eternal and having no beginning or end point.

Rabbi D. return to top

Rabbi Drucker can be reached at rabbidrucker@partnersintorah.org

Parshas bAmidbar

A census of Bnai Yisroel is taken during the second year of their journey in the Sinai desert. Men twenty and up are counted, each shevet (tribe) separately. The total is 603,550 men. The tribe of Levi is not included in this census. The functions of shevet Levi are to carry the Mishkan (tabernacle) and its utensils when the nation travels, and to assist the kohanim when it rests. They take apart the Mishkan and reassemble it as necessary.

The other twelve shevatim camp and march in a very specific formation. The Mishkan is at the heart of the camp. Around it, on four sides, the Leviim camp. Around the camp of the Leviim, three shevatim on each side of a square, camp the twelve shevatim.

Aharon’s children are enumerated separately. Nadav and Avihu having perished, Elazar and Isamar serve together with their father. The people are praised for obeying every command of Hashem fully.

Shevet Levi is now counted. Kohanim and Leviim, both from Levi, are assigned their duties. They are to supersede the first-born, who, from ancient times, officiated as the representatives of their families before Hashem. Leviim are counted from thirty days of age, and are divided into three groups: Gershon, Kehas, and Merari. Moshe, Aharon, and the sons of Aharon camp east of the Mishkan.

There are 22,273 Leviim, 22,000 of which replace the first-born. The remaining 273 are themselves first-born. Elazar, son of Aharon, is given the exclusive responsibility of carrying the oil for the menorah, the anointing oil, and the ketoress (incense).

The family of Kehas is counted separately to determine the number of men between thirty and fifty years of age. Aharon and his sons cover the sacred utensils so that the men of Kehas can carry them without seeing or touching them. Moshe and Aharon are reminded to supervise the covering of the aron (holy ark) in order to safeguard the men of Kehas. return to top

Soul Talk

It is written in the Gemara (Kiddushin 31a) and ruled in Shulchan Aruch (Orach Chaim §2) that one is forbidden to walk with an erect bearing. To walk or even simply to stand in this manner is pretentious and is seen as a sign of excessive pride. To walk in this manner is considered as pushing away the Divine Presence. How, then, can this attitude be an illustration of a high spiritual level — indeed the culmination of all the blessings promised to those who would uphold the Torah in its entirety?

R’ Shimon Schwab writes (in his Iyun Tefillah) that when he was learning as a young man in the yeshivah in Mir, his rebbi, R’ Yerucham Levovitz, offered 10 zloty to any student who could answer this question. R’ Schwab recounts that although he did not have an answer at the time, over the years he has come to a realization that there is more than one way to stand erectly, and that there is a great difference between the different ways.

One who is filled with arrogance will straighten himself up and carry himself in a way that mirrors his own excessive pride. However, one can also pull oneself up to one’s full height in order to express his total potential. This is what one does when being measured by the doctor. This posture can serve as a positive metaphor for the fulfillment of one’s potential. When the Torah describes the Jewish people as walking with erect bearing, the meaning is that as a nation they will reach the spiritual level of Adam before his sin, the highest possible level that man can reach. This is aptly described by the erect bearing of a person reaching his full height.

R’ Schwab added that he believes that this explanation would have earned him the 10 zloty from his rebbi!] Sfas Emes explains that regarding an erect bearing there is a difference between this world and the next. When in this world, a person is inherently imperfect, and must therefore display submission to Hashem by assuming a less than fully-erect bearing. In the next world, when a person will be perfected, it will be possible for him to straighten up to his natural full height without diminishing his complete submission to Hashem. R’ Gedaliah Schorr points out that this is the meaning of the phrase found in the Nishmas prayer (recited during Pesukei D’Zimrah on Shabbos and festivals) that לכ המוק ךינפל הוחתשת, every erect spine shall prostrate itself before You. In the future, it will be natural to submit to Hashem even with an erect bearing.

Chasam Sofer explains that the propriety of ``erect bearing” depends on what one’s initial behavior is, and Hashem’s reaction to that behavior. When a person raises himself above where he should be and behaves with undue pride, Hashem’s reaction is to withdraw His presence from this person. However, a person who submits himself to Hashem and walks humbly merits the opposite reaction — Hashem raises him up and dwells together with him; thus, he will be able to stand erect.return to top

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: In the wilderness, the Jewish people encamped around the Holy Ark, which rested in the middle of the camp. Three tribes camped in each of the four directions surrounding the Ark. Where else do we find a parallel to this arrangement in Judaism?

A: Rabbi Avrohom of Zunsheim, a Rishon (rabbi from medieval era) and author of Tikkun Tefillin, points out a number of fascinating parallels between the Tefillin shel Rosh (the tefillin worn on the head) and the encampments of the Jews in the desert. The tefillin is sewn up with 12 stitches, 3 on each of the 4 sides. This corresponds to the configuration of the 12 tribes, which also camped in groups of 3 tribes, all positioned around the central camp of the Divine Presence and camp of the Levites. In the center of the tefillin are the parshios (Torah portions), which represent the Tablets, and the cube in which they rest corresponds to the Ark in which the Tablets were kept. Finally, the kapores – the lid of the Aron – had two Cherubim on top of it, positioned with their wings spread above. This image of a Cherub with its wings spread is similar to the Hebrew letter “ש,” and so the two letter “ש”s which are located on the outside of the box of the tefillin symbolize the Cherubim resting on top of the Ark and spreading their wings!

Q: Rashi quotes (3:1) the Gemora in Sanhedrin (19b), which states that when one teaches Torah to others it is considered as if he gave birth to them. The Gemora there similarly states that whoever raises an orphan in his home is considered to have given birth to him. Can one who is unable to have children fulfill the mitzvah of having children through these methods?

A:In the beginning of his commentary Chochmas Shlomo on the Even HaEzer section of Shulchan Aruch, Rav Shlomo Kluger discusses this question and writes that it is subject to a dispute. Whenever the sages teach that A is considered like B, the Drisha and Taz disagree whether they mean to say that A is like B only in a figurative sense or whether it is literally the same as B. According to the Drisha, who maintains that such comparisons cannot be taken literally, a person could not fulfill the mitzvah to have children in this manner. According to the Taz, who argues that the Rabbis intended to say that the two items being equated are legally one and the same, it would be possible for a couple who are unable to have children to perform the mitzvah in this manner.  return to top

Ozer Alport can be reached at ozer@partnersintorah.org

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