When Hashem commands Moses to take a census of the tribes of Israel, He says in Bamidbar (1:2) to count “every male according to their head count; (1:3) from twenty years of age and up – everyone who goes out to the army in Israel – you shall count them according to their armies, you and Aaron.”
However, when Hashem commands Moses to take the census of the Tribe of Levi, He says in Bamidbar (3:15) “Count the sons of Levi according to their fathers’ house, according to their families, every male from one month of age and up shall you count them.”
The obvious question is why the Tribe of Levi is counted differently than the other tribes of Israel?
According to Rashi, the Levites are not counted as soldiers like the other tribes of Israel but as those who safeguard the charge of that which is holy. The Avnei Ezel (cited in Artscroll) explains that this role of guardian applies to both actual and potential guardians because it’s the sanctity of the Levites that provides the protection. Therefore, since this sanctity is present even in a one-month old Levite, he is also part of the count.
Wednesday, May 12, 2010
The Army And The Divine Presence
In our parsha, before Hashem rests the Divine Presence amongst Israel, He commands Moses in Bamidbar (1:2) to count “every male according to their head count; (1:3) from twenty years of age and up – everyone who goes out to the army in Israel – you shall count them according to their armies, you and Aaron.”
The commentaries ask what everyone who goes out to the army has to do with resting the Divine Presence amongst Israel?
The Kli Yakar gives two answers to this question:
1. In this verse, Hashem commands us to only count soldiers who are at least 20 years old even though there may be younger soldiers as well. Why does the verse distinguish between younger and older soldiers?
At 13 years old, a boy becomes bar mitzvah and technically becomes a man. Legally, this means that he’s entered the realm of responsibility and can be held liable for his actions by a Jewish court and punished.
Jewish tradition adds, however, that even though he is liable by our worldly courts, he’s still not yet liable by the Heavenly Court. The age whereby he becomes liable by the Heavenly court is 20 years old. Therefore, when a person turns 20 years old, he’s more thoughtful, more aware of what he does, and more likely to supervise his actions than someone not yet 20.
The verse’s distinction between younger and older soldiers teaches us that Hashem isn’t interested in strength and physical power but in merits and righteousness. It’s because of these merits and righteousness that the Divine Presence rests amongst Israel.
2. The Medrash Tanchuma says that when Hashem revealed Himself at Mount Sinai, 22,000 chariots of administering angels accompanied Him. This number 22,000 is important because we learn in Bamidbar (10:36) that the Divine Presence doesn’t rest amongst Israel unless there is a camp of at least 22,000 Jews.
In total, the Sefer HaPardes says, there are 22,000 administering angels in each of the 28 camps of the Divine Presence.
In our verse, Hashem commands Moses to count everyone who goes out to the army because He wants to see if there are enough soldiers amongst the Jewish people to correspond to His army of administering angels in the upper world.
In this second understanding, everyone who goes out to the army doesn’t represent actual soldiers… rather it represents those Jewish men that are fitting to correspond to Hashem’s administering angels.
The commentaries ask what everyone who goes out to the army has to do with resting the Divine Presence amongst Israel?
The Kli Yakar gives two answers to this question:
1. In this verse, Hashem commands us to only count soldiers who are at least 20 years old even though there may be younger soldiers as well. Why does the verse distinguish between younger and older soldiers?
At 13 years old, a boy becomes bar mitzvah and technically becomes a man. Legally, this means that he’s entered the realm of responsibility and can be held liable for his actions by a Jewish court and punished.
Jewish tradition adds, however, that even though he is liable by our worldly courts, he’s still not yet liable by the Heavenly Court. The age whereby he becomes liable by the Heavenly court is 20 years old. Therefore, when a person turns 20 years old, he’s more thoughtful, more aware of what he does, and more likely to supervise his actions than someone not yet 20.
The verse’s distinction between younger and older soldiers teaches us that Hashem isn’t interested in strength and physical power but in merits and righteousness. It’s because of these merits and righteousness that the Divine Presence rests amongst Israel.
2. The Medrash Tanchuma says that when Hashem revealed Himself at Mount Sinai, 22,000 chariots of administering angels accompanied Him. This number 22,000 is important because we learn in Bamidbar (10:36) that the Divine Presence doesn’t rest amongst Israel unless there is a camp of at least 22,000 Jews.
In total, the Sefer HaPardes says, there are 22,000 administering angels in each of the 28 camps of the Divine Presence.
In our verse, Hashem commands Moses to count everyone who goes out to the army because He wants to see if there are enough soldiers amongst the Jewish people to correspond to His army of administering angels in the upper world.
In this second understanding, everyone who goes out to the army doesn’t represent actual soldiers… rather it represents those Jewish men that are fitting to correspond to Hashem’s administering angels.
Monday, May 10, 2010
An Act Of Endearment
The weekly parsha opens with Hashem commanding Moses in Bamidbar (1:2) to “Take a census of the entire assembly of the Children of Israel according to their families, according to their fathers’ house, by number of the names, every male according to their head count…”
The commentaries tell us that this is actually the third time within the year that Hashem commanded us to take a census.
The first time was the day we departed from Egypt, the second time was after the sin of the golden calf, and the third time is here in Bamidbar (1:2) when Hashem rests His Divine Presence upon the Jewish people.
The commentaries ask the obvious question why it was necessary to take so many censuses in such a short amount of time?
Rashi answers that the census is an act of endearment. The Jewish people are so dear to Hashem, that He continuously wants us counted.
The commentaries tell us that this is actually the third time within the year that Hashem commanded us to take a census.
The first time was the day we departed from Egypt, the second time was after the sin of the golden calf, and the third time is here in Bamidbar (1:2) when Hashem rests His Divine Presence upon the Jewish people.
The commentaries ask the obvious question why it was necessary to take so many censuses in such a short amount of time?
Rashi answers that the census is an act of endearment. The Jewish people are so dear to Hashem, that He continuously wants us counted.
Sunday, May 9, 2010
The Presence is Present
Last Shabbos, we finished reading the third book of the Torah, Vayikra (Leviticus), and next Shabbos we start reading the fourth book, Bamidbar (Numbers).
Here are some thoughts on the first verse in next week’s parsha…
In Bamidbar (1:1), it says Hashem spoke to Moses in the Wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year after their exodus from the land of Egypt, saying…
The Kli Yakar asks why our verse in Bamidbar (1:1) says in the Tent of Meeting whereas an earlier verse in Vayikra (1:1) says from the Tent of Meeting?
The Kli Yakar answers that in Vayikra (1:1), Moses wasn’t able to enter the Tent of Meeting because the Divine Presence, represented as a cloud, was resting upon it. Therefore, when Hashem (God) called and spoke to Moses from the Tent of Meeting, Moses was standing outside the Tent of Meeting.
However, by our verse in Bamidbar (1:1), Moses was already able to enter the Tent of Meeting. Therefore, when Hashem called and spoke to Moses from above the Cover of the Ark of the Covenant, Moses was standing inside the Tent of Meeting.
What happened between Vayikra (1:1) and Bamidbar (1:1) that suddenly allowed Moses to enter the Tent of Meeting?
The Kli Yakar explains that Vayikra (1:1) takes place on the first day of the Hebrew month of Nissan. On that day, the Tabernacle was erected and the Divine Presence, represented as a cloud, descended to the Tent of Meeting.
The verse in Bamidbar (1:1) takes place on the first of the second month, the first day of the Hebrew month of Iyar, exactly one month after Vayikra (1:1).
Why did the Divine Presence need a month to allow Moses to enter?
The Kli Yakar answers that it takes thirty days for a temporary dwelling to become permanent. The date in Bamidbar (1:1), the first of the second month, signifies the day that the Divine Presence not only descended, but made a permanent residence in the Tent Of Meeting in order to dwell amongst the Jewish people.
Here are some thoughts on the first verse in next week’s parsha…
In Bamidbar (1:1), it says Hashem spoke to Moses in the Wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year after their exodus from the land of Egypt, saying…
The Kli Yakar asks why our verse in Bamidbar (1:1) says in the Tent of Meeting whereas an earlier verse in Vayikra (1:1) says from the Tent of Meeting?
The Kli Yakar answers that in Vayikra (1:1), Moses wasn’t able to enter the Tent of Meeting because the Divine Presence, represented as a cloud, was resting upon it. Therefore, when Hashem (God) called and spoke to Moses from the Tent of Meeting, Moses was standing outside the Tent of Meeting.
However, by our verse in Bamidbar (1:1), Moses was already able to enter the Tent of Meeting. Therefore, when Hashem called and spoke to Moses from above the Cover of the Ark of the Covenant, Moses was standing inside the Tent of Meeting.
What happened between Vayikra (1:1) and Bamidbar (1:1) that suddenly allowed Moses to enter the Tent of Meeting?
The Kli Yakar explains that Vayikra (1:1) takes place on the first day of the Hebrew month of Nissan. On that day, the Tabernacle was erected and the Divine Presence, represented as a cloud, descended to the Tent of Meeting.
The verse in Bamidbar (1:1) takes place on the first of the second month, the first day of the Hebrew month of Iyar, exactly one month after Vayikra (1:1).
Why did the Divine Presence need a month to allow Moses to enter?
The Kli Yakar answers that it takes thirty days for a temporary dwelling to become permanent. The date in Bamidbar (1:1), the first of the second month, signifies the day that the Divine Presence not only descended, but made a permanent residence in the Tent Of Meeting in order to dwell amongst the Jewish people.
Blogging The Bible
In Judaism, we read one parsha (section) in the Torah (Bible) in Synagogue (Shul) each week, completing the entire Torah once every year. Jews all over the world learn and study the weekly parsha and then share their thoughts and understandings with family, friends, and guests around the Shabbos table Friday night and Saturday day.
Unfortunately, though, our multiple daily responsibilities and obligations pull us in so many different directions that often times its difficult to find the time necessary to do this learning. Modern life is busy and competes for our attention and concentration.
This blog is intended to share some thoughts and ideas on the weekly parsha from the classical commentaries on the Torah. I intend to keep the posts shorter rather than longer and simpler rather than complex for ease of reading and understanding.
Please enjoy the posts, share them at your Shabbos tables, and give me feedback if you think I can improve the blog.
Unfortunately, though, our multiple daily responsibilities and obligations pull us in so many different directions that often times its difficult to find the time necessary to do this learning. Modern life is busy and competes for our attention and concentration.
This blog is intended to share some thoughts and ideas on the weekly parsha from the classical commentaries on the Torah. I intend to keep the posts shorter rather than longer and simpler rather than complex for ease of reading and understanding.
Please enjoy the posts, share them at your Shabbos tables, and give me feedback if you think I can improve the blog.
Subscribe to:
Posts (Atom)
