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MOSHIACH
THE WEEKLY TORAH PORTION
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BAMIDBAR
TALMUDIC SOURCES
The Three Camps in the Wilderness
After Moshe had counted
the Jews and classified them according to Tribes, Hashem taught him the
system of encampment and traveling.
The Mishkan was to be placed at the very center of the nation. Its site
was called "The Camp of the Shechina."It was the innermost and holiest
Camp.
It was surrounded on all four sides by the levi'im. The area where they
encamped was known as "Machaneh Leviya/ The Levite Camp." This Camp was
less holy than that of the shechina.
It was encircled by a third Camp, the "Machaneh Yisrael / Camp of Bnai
YisraeI," that contained all twelve Tribes, three of which camped in
each direction. The Camp of Bnai Yisrael was enclosed by the Clouds of
Glory. The airev rav remained outside the Clouds at all times.
The sketch indicates the positions of the three Camps: See attachment
Bamidbar JPG.
A Description of the Levite Camp
The kohanim and leVi'im were stationed in all four directions around the
Mishkan as its honor guards. They also maintained a constant watch so
that no non-kohain would enter to perform an act of Service forbidden to
him.
Hashem gave Moshe detailed instructions as to where the Levite families
should camp:
In the east: Hashem commanded, "Moshe, Aharon, and Aharon's sons shall
camp in the east, near the entrance of the Mishkan. East is the
direction of the rising sun, the direction of light. Moshe, and Aharon
with his sons, deserve to be placed there as a reward for the spiritual
light which they disseminate with their Torah and mitzVos. "
West of the Mishkan: (Only Moshe and Aharon with his sons camped
directly next to the Mishkan; the other Levite families - Gershon, Kehas,
and Merari - rested at a distance of one thousand amos Erom the Mishkan.)
The place to the west oF the Mishkan was reserved For Bnai Gershon.
From the west come the snow, hail, frost, and heat. The Bnai Gershon
possessed the spiritual power to shield K'lal Yisrael Erom these natural
Eorces.
The Midrash (Bamidbar Rabba 2:9, Pirkai R. Eliezer Ch. 3) identifies the
four main directions as the sources of certain forces of nature:
- From the east emanates
light, since the sun rises in that direction. It is also the source of
the East Wind, which is the most harmful of all the winds.
- From the west come snow, hail, heat, frost, and showers.
- The south is the source of blessed dew and rains.
- The north is the direction from which "darkness", harmful agents,
mazikin and shaidim, are sent to the world.
The Mishkan was a microcosm. The levi'im and the Tribes of Bnai Yisrael
were stationed around it according to a Divine arrangement by which each
group, through its particular spiritual merits, combated the harmful
agents emanating from that direction. They thus protected the entire
world.
South of the Mishkan: In the south, at a distance of one thousand amos
from the Mishkan, camped the Bnai Kehas.
Rains of blessing emanate from the south. The Bnai Kehas carried the
aron which symbolizes the Torah. Their encampment in the south
indicated that Hashem grants K'lal Yisrael rain in proportion to their
diligence in Torah study. If Jews cease to study Torah, rain is
withheld.
North of the Mishkan: The Bnai Merari camped on the northern side of the
Mishkan, at a distance of one thousand amos.
The north, in the language of our Sages, represents the direction from
which Hashem sends tribulations and punishments upon the world.
The wooden boards of the Mishkan, which this family carried, served as a
reminder that Hashem would punish those who deviate from His ways with a
"wooden rod".
The Camp oE Bnai Yisrael
Hashem commanded that the Tribes camp in the four main directions in
order to symbolize that the merits of K'lal Yisrael sustain the entire
world.
In the East
YEHUDA - Hashem said, "Yehuda, the Tribe from which the Jewish monarchs
will descend, shall camp in the east. The east is the direction of the
rising sun, and the Jewish monarchy is termed a "light". (Its task is to
guide the nation by the light of Torah.) Yehuda, therefore, belongs in
the east.
YISSACHAR - Yissachlar, too, pertains to the east, the direction of
light. The Tribe of Yissachar consisted of Torah scholars (mankind's
beacon of hope throughout the ages of spiritual darkness and confusion).
ZEVULUN - That Tribe was stationed in the east, the direction of light,
because the riches acquired through its commerce served the light of
Torah. The members of Zevulun used their wealth to support the Torah
scholars of Yissachar.
A tzaddik is fortunate, and so is his neighbor!
The members of the three Tribes that encamped in the vicinity of Moshe
and
Aharon on the east side became Torah luminaries:
The Tribe of Yehuda distinguished itself in Torah study and mitzvos.
Yissachar was famed for its Torah students, who were well-served in the
knowledge of intercalating the months and the years.
Zevulun, in addition to supporting Yissachar, boasted its own great
Torah scholars.
Conversely, woe to the rasha and woe to his neighbor!
The Tribes of Reuvain, Shimon, and Gad were stationed next to Kehas.
Therefore, members of Reuvain (Dasan, Aviram, and Onn ben Peles) joined
the rebel Korach, from the family of Kehas. Members of Shimon and Gad,
on other occasions, caused machlokes, strife.
This Midrash teaches that we should carefully select our neighbors and
associates.
Neighbors and friends exert much influence on a person. Being in the
wrong company will weaken one's commitment to Torah. A person should
therefore associate with true Bnai Torah, in order to gain a Torah
perspective on all aspects of life.
In the South
REUVAIN - Dew and rains of blessing emanate from the south. After
sinning in the incident involving Bilha, Reuvain confessed his error and
repented. Reuvain, the first great ba'al teshuva, implanted the
potential for teshuva in his descendants.
This Tribe's position in the south, the source of blessed rains,
indicated that blessings come to the world in the merit of teshvoa.
GAD - Gad was placed next to Reuvain because the Tribe of Gad, whose
members were warriors, had the spiritual power to evoke the Divine
radiance of strength upon K'Ial Yisrael. This quality complemented the
Divine quality of Mercy evoked by the Tribe of Reuvain.
SHIMON - Shimon was positioned between the above two Tribes for his own
spiritual protection. Shimon had received no explicit blessing from his
father Yaakov, who was angry that Shimon had taken the initiative in
destroying Sh'chem and in selling Yosaif. Moshe also chose not to bestow
upon this Tribe a separate blessing, because he was angry that its
members had participated in the sin of Shittim. Because Shimon was
bereft of blessings, Hashem stationed his Tribe where it would benefit
from its neighbors' spiritual powers, which called forth Divine Mercy
and Strength.
In the West
From the West emanate snow, hail, frost, and heat, powerful forces which
cause death and destruction.
Hashem ordered that this direction be occupied by the offspring of
Rachel, whose spiritual power is sufficient to defeat the forces of
evil.
EFRAYIM BINYAMIN and MENASHE all possessed special strength to conquer
their yitzrai hara. Consequently, they averted evil decrees threatening
K'Ial Yisrael.
Moreover, the shechina rests in the west. Therefore, Binyamin, Hashem's
beloved, who was promised the presence of the shechina, was stationed in
that direction.
In the North
DAN - Darkness descends on the world from the north. Dan was placed
there to symbolize that this Tribe caused a spiritual darkness when King
Yeravam set up one of two calves in its territory (I Melachim II).
Members of the Tribe of Dan also worshiped the image of Micha in the
days of the judges.
Hashem positioned Dan in the north, from which harm comes to the world,
to admonish the Tribe to forsake their erroneous ways and choose the
path of life instead.
ASHER - Hashem positioned Asher next to Dan, in the hope that their
light would spill over to Dan's "dark" Camp. Asher's portion was blessed
with olives whose oil was used for the menora, a symbol of the wisdom
which this Tribe possessed. Asher was meant to impart its wisdom to Dan.
NAFTALI - was also put next to Dan because it possessed a Heavenly
radiance of material blessing. Its blessing would spill over to benefit
the less deserving Tribe of Dan.
How were the boundaries of the three major Camps and of the individual
Tribes demarcated?
The Well of Miriam miraculously issued streams of water, which divided
the Camp of the shechina from the Camp of levi'im, and the Camp of
levi'im from the Camp of BnaiYisrael. The streams branched out into
rivulets which divided the grounds of one Tribe from the next. However,
between the Camps of Yosaif's sons, Menashe and Efrayim, there was no
dividing rivulet.
When Moshe heard from Hashem that each Tribe was assigned a certain
boundary, he thought, "Now I have to contend with the complainers in
each Tribe. Tribesmen of Reuvain will tell me, 'We would prefer to be
stationed in the north,' and men of Dan will request the south. I must
be prepared for a series of arguments."
"Your fears are unfounded, Moshe," Hashem assuaged him. "The Jews know
where they shall camp. Their forefathers transmitted to them Yaakov's
last words, that they would occupy the same positions that Yaakov's sons
did when bearing their father's coffin."
Before his death Yaakov had commanded his sons, "Yehuda, Yissachar, and
Zevulun shall carry my coffin from the east; Reuvain, Shimon, and Gad
from the south; Efrayim, Binyamin, and Menashe from the west; and Dan,
Asher, and Naftali Erom the north. Yosaif and Laivi are exempted from
this duty - Yosaif because he is a king and it is undignified for a king
to carry a bier; and Laivi, because his Tribe will in the future bear
the ark of Hashem. It is not proper for one who carries the ark of the
Eternal Living G-d to bear the ark of a deceased person."
Hashem retained Yaakov's original arrangement.
[ Rabbi Moshe Weissman, The Midrash Says, The Book of Bamidbar, p.12-19]
THE
CHASSIDIC
DIMENSION
THE COUNTDOWN
Every year, we read the portion of Bamidbar before the holiday of
Shavuos. The reason given is to interpose a Shabbos between the rebuke
of Parshas Bechukosai and the commemoration of the giving of the Torah.
Nevertheless, since all Torah matters are characterized by precise
detail, it follows that there must be an intrinsic connection between
Bamidbar and the coming holiday, and that this reading contains a lesson
that prepares us to receive the Torah.
Parshas Bamidbar speaks primarily of a census of the Jewish people.
Indeed, because of this reckoning, and the census described in Parshas
Pinchas the entire book is referred to as Numbers. Herein lies the
connection to Shavuos. For as reflected in the mitzvah of counting the
omer before that holiday, counting serves as a preparation for this
holiday.
What is unique about counting? How does counting prepare us for the
giving of the Torah?
NEVER TO BE NULLIFIED
The Midrash' explains that G-d desired a census of the Jewish people
because He treasures them. It continues with an analogy: "The Jews can
be compared to a grain heap. Just as grain is counted when it is brought
into the silo, so too the Holy One, blessed be He, wished that the Jews
be counted at all times."
The wording of the Midrash is somewhat problematic. Grain is dear to a
mortal; he counts his harvest so that he will know how much grain he
has. This does not apply with regard to G-d; He always knows how many
Jews there are. Why then does He require that they be counted?
The Sheloh as quoted in Chassidus states that the Jews are counted to
endow them with the status of a davar shebiminyan, an entity which is
counted. For our Sages comment: "An entity which is counted can never be
nullified."
To illustrate the concept with a halachic analogy: When one part of a
forbidden substance is mixed with more than parts of kosher food, the
forbidden entity is considered batul, nullified. Similarly, one could
think that the Jewish people, "one lamb among wolves," might become
nullified. Nevertheless, by commanding that the Jewish people be
counted, G-d endowed them with the importance inherent to "an entity
that is counted," and this prevents their existence from being
nullified.
This rationale, however, is also insufficient. The reason "an entity
which is counted can never be nullified" is because it possesses
inherent significance. The fact that it is counted merely reflects the
importance which exists; it does not produce it.
To refer to the analogue: The Jewish people are in essence important and
worthy of being counted. Even if they were not counted, they would
remain important. So why was it necessary for them to be actually
numbered?
FUSING THE MATERIAL AND THE SPIRITUAL
Since Parshas Bamidbar serves as a preparation for the giving of the
Torah, the above questions can be answered by considering the change
brought about by the event at Mount Sinai.
The giving of the Torah created a connection between the material and
the spiritual. Before Sinai, mitzvos did not affect the objects with
which they were performed; they did not endow them with lasting
holiness. The giving of the Torah effected a change, empowering the
Jewish people to sanctify the material aspects of existence through the
observance of mitzvos.
The object of the Jews' Divine service after the giving of the Torah is
to make the world holy, to transform it into a dwelling for G-d. For
this reason, the importance of the Jewish people must be expressed in a
way that can be appreciated by the material world. Even were the virtue
of the Jewish people to be solely spiritual, this virtue could never be
nullified within the worldly environment, for there is no way that any
worldly circumstance can prevent a Jew from carrying out his Divine
service. But in such an instance, the Jews' virtue would not influence
their environment.
When the Jews were actually counted, their inherent virtue was
expressed by an activity that could be appreciated within the material
world. This enabled that virtue to have an effect within the world.
On this basis, we can understand the connection between Parshas Bamidbar
and the giving of the Torah. Taking a census of the Jews expressed
their importance in a material way; This empowered the people to
continue in their Divine service within the material plane, and make
this world a dwelling for G-d.
The above explanation also helps us understand why the census involved
only those above the age of 20. On the surface, every Jew should have
been counted, for the act endowed each with the power of "an entity that
is counted," preventing nullification among the gentiles. Why then was
the census limited to those above 20?
This question can be resolved by focusing on the difference between the
Divine service performed by a Jew before he reaches the age of 20 and
that performed afterwards. Before 20, a Jew's primary efforts are
centered on Torah study.
Starting at age five, he
must spend five years studying the Written Law, and then five years
studying the Mishnah, and then five years studying the Talmud.
Torah study is directed primarily inward; the intent is not to change
the world, but to change oneself. Indeed, with regard to intellectual
understanding in general, there is an advantage in solitude.
At the age of 20, by contrast, a person becomes outwardly oriented, his
efforts center on "pursuit." And at this age, a person becomes obligated
for military service, i.e., he must go out to war to conquer the world.
This is the spiritual parallel of the command: "Be fruitful and
multiply; fill up the world and conquer it." In this way, one makes the
world a dwelling for G-d through the observance of mitzvos.
For this reason, the census did not include those below 20 years of age,
for their fundamental concern is personal spiritual development, not the
changing of the world. The essential virtue which every Jew possesses is
sufficient to carry out that objective. When, however, a Jew attains the
age of 20 and is charged with conquering the world at large, this
intrinsic virtue must be expressed in a manner that will be noticed by
the world at large.
[Likkutei Sichos an anthology of Talks by the Lubavitcher rebbe Rabi
Menachem M. schneerson, Volume IX Bamidbar, p.1-5]
THE WORDS OF OUR SAGES
In the Light of
CHASSIDIS
Pirkei Avos Chapter 1 Mishnah 3
Antigonos of Socho received the tradition from Shimon HaTzaddik. He used
to say: Do not be like servants who serve their master for the sake of
receiving a reward.
Rather, be like servants who serve their master without the intention of
receiving a reward. And let reverence for Heaven (Literally, the fear of
Heaven) be upon you.
For the Sake of Reward
Antigonos did not deny that there is reward for doing the mitzvos.
However, he demands that a person's service to God be for its own sake,
not for the sake of a reward. Serving God for the sake of the reward
includes serving Him on condition that He provide you with your physical
needs in this world, or in order to receive a reward in the World to
Come. Rather, one should serve God out of love for Him.
(commentaries)
When a person's service is aimed primarily at receiving reward, he is
liable to err in his evaluations and reach wrong conclusions. He might
conclude that what is easier is more valuable, because its reward is
easily attained, whereas what is harder is less worth his while.
Moreover, he might even be led to believe that hard work is impossible
altogether.
What Reward?
Regarding the nature of the Pras (reward) mentioned in the Mishnah there
are several explanations:
1. Pras means "slice" (as in slice of bread) or share, and refers to
reward as payment - the share one receives for doing work. (Meiri;
Machzor Vitri)
2. Payment is what an employer is obligated to give his employees, and
this is indicated by the Hebrew word sachar. The word sachar, however,
denotes something other than payment - i.e., a gift which a person is
not obligated to give by law. (Rambam)
3. When a person fulfills Torah and mitzvos because of the delight and
sweetness he experiences in doing so, this is called, "for the sake of
receiving a reward." In serving the Creator, a person should aspire to
fulfill the Will of God without seeking a reward - the delight he
experiences. (Likkutei Sichos Vol. 1, p. 191)
4. In Gan Eden, the righteous bask in the radiance of the Shechinah, the
Divine Presence. The delight which souls experience in Gan Eden,
commensurate with their comprehension of Godliness, is only a radiance
and reflection - a mere prusa ("slice") - of God's Essence. However,
through observing the mitzvos with a physical body in this physical
world, and with great love for the Holy One, blessed is He, a person
merits to attach himself to the Essence of God, which is infinitely
greater than the mere radiance which a disembodied soul experiences in
Gan Eden. (Torah Or I0a; Likkutei Torah, Tazria 20b)
5. pras means a portion - indicative of something which is limited and
incomplete. True service of God is without a pras - constantly, and
without a break. (Or HaTorah of the Maggid, p. 113)
[Rabbi Yekusiel Green Pirkei Avos In the Light of Chassidus Chapter 1-2
p.64-65]
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