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NASSO
TALMUDIC SOURCES
The Levi'im from the Family of Gershon are Selected for the Avoda
After counting the Levite
families descending from Kehas and instructing them in their tasks,
Moshe was commanded to count the Bnai Gershon in order to determine who
among them was fit for the avoda.
Then Aharon's sons assigned each his duties, and Isamar, fourth son of
Aharon, was appointed permanent supervisor of the Bnai Gershon.
The levi'im belonging to Gershon's family were assigned the following
tasks:
1. Preparing the woven materials, the curtains, coverings, and the
screens of the ohel moaid and the Courtyard for departure, and
transporting them.
2. Singing during the daily morning and afternoon olah offerings, as
well as during all communal olah offerings, and the communal shlamim
offerings on Shavuos.
The Levite choir was comprised of at least twelve singers, and more
could be added as desired. The choir was usually accompanied by
instruments. Even non-Ievi'im were permitted to be musicians. As the
people stood in the azara, they heard the beautiful choir of the levi'im
and the orchestra.
In the Bais Hamikdash, the choir chanted every day of the week a
different chapter from the Book of Tehillim.
On the first day (Sunday) - "The earth and its fullness is Hashem's, the
world and they that dwell in it" (Tehillim 24:1).
This verse was appropriate for the first day because it reminds us of
the first day of Creation. Hashem was then clearly recognized as the
sole ruler, since no beings, not even the angels, had yet been created.
On the second day (Monday) - "Great is Hashem and very much praised in
the city of our G-d, in the mountain of His holiness" (Tehillim 48:2).
On the second day of Creation, Hashem established the firmament to
divide between the upper and lower waters, and appointed the upper
spheres as His residence. Parallel to this, He appointed a place of
special kedusha in the lower world where He would reside: "the city of
our G-d, the mountain of His holiness."
On the third day (Tuesday) - "G-d stands in the congregation of judges"
(Tehillim 82:1).
On this day G-d gathered the waters into oceans, thus exposing the
continents which would be inhabited. However, mankind would be permitted
to live there only if it exercised justice, one of the pillars of human
society. Should man pervert justice, Hashem would command the ocean to
flood the dry land, as later happened to the generation of the mabul.
On the fourth day (Wednesday) - "G-d to Whom vengeance belongs, Hashem,
G-d, to Whom vengeance belongs, appear" (Tehillim94:1)
On this day the heavenly bodies were created. In the future Hashem will
punish all those who worshiped them.
On the fifth day (Thursday) - "Sing aloud to G-d our strength, cry out
with a joyful shout to the G-d of Yaakov" (Tehillim 81:2).
On this day the Almighty created the millions of species of birds and
fish. Whoever sees them proclaims the Creator's praises joyfully.'
On the sixth day (Friday) _ "Hashem reigns, He is clothed with majesty;
Hashem is robed, He has girded Himself with strength" (Tehillim 93:1).
This verse is appropriate for the sixth day, on which the entire
glorious Creation was completed and Hashem's majesty over the universe
became apparent.
On Shabbas - "Mizmor shir leyom haShabbas/A psalm, a song for the
Sabbath day" (Tehillim 92:1).
This verse refers not only to the weekly Shabbas, but also to the era
after the Redemption, the "great Shabbas of history."
The weekly Shabbas was given to us to serve as a model for the future
era, which will be totally and eternally good. Just as we labor each
week in order to honor the Shabbas with delightful things, so we prepare
in this world for the future world, when we will enjoy the fruit of our
labor.
With the destruction of the Bais Hamikdash, the beauty of song ceased.
Our present-day songs do not recapture the kedusha or the harmony of
spiritual perfection inherent in the melodies sung in the Bais Hamikdash.
After the first destruction, the emperor Nevuchadnetzar led a group of
captive levi'im to BaveI. Observing them weep and lament, he exclaimed,
"Why so sad? Come and make merry! Before I have my repast, play your
violins before me and my gods, just as you were wont to do for your
G-d!"
Looking at each other, the levi'im whispered, "Never! We who have played
in the Bais Hamikdash for the Almighty shall now play for this midget (Nevuchadnetzar
was a small man) and his idols? Had we, instead, exerted ourselves in
singing for the Almighty, we would have never been exiled!"
But how could they effectively disobey their captor's order? In an
instant a plan was contrived. Each laivi, without hesitating, severed
the thumb from his right hand. Raising up the bleeding stumps for
Nevuchadnetzar to see, they wailed, "How can we sing the song of Hashem
(Tehillim 137:4)? Don't you see that our hands are maimed and we can no
longer play our instruments?"
Enraged, Nevuchadnetzar massacred thousands of captives. Nevertheless,
the levi'im were glad that they had not agreed to play music before
idols.
That group of levi'im euentually returned from the Babylonian exile and
witnessed the rebuilding of the second Bais Hamikdash. Hashem promised
the Jewish people with an oath, "The levi'im injured their right hands
for My sake; I , therefore, swear by My right hand that I shall
ultimately defeat your enemies and restore Yerushalayim to you."
[Rabbi Moshe Weissman, The Midrash Says, The Book of Bamidbar, p. 47-50]
THE CHASSIDIC DIMENSION
I. In the maamar "Bati Legani," my father-in-Iaw, the Rebbe, explains
the concept of "folly of the opposing side." He refers to the verse, "If
his wife turn aside," as a prooftext. Everything in Chassidut, generally
speaking, is meticulous. When verses are cited as prooftexts, this is
not to demonstrate erudition but an indication that the particular verse
is directly related to the subject-matter.
The relationship between the verse "If his wife turn aside" and the
concept of "folly of the opposing side" would seem to be quite obvious.
For our sages derive from this same verse the principle that "A person
does not commit a transgression unless a spirit of folly has entered
into him."
This itself, however, needs further clarification. There are numerous
statements of our sages for which no proofs are adduced from verses. If
then, in this case they do cite this verse, there must be an inherent
relationship between the verse and the principle of "A person does not
commit a transgression unless.." What is this relationship?
Another question arises: There is a maxim that "the sum of two-hundred
includes the sum of one-hundred; but one-hundred does not include
two-hundred." In other words:
The principle that "A person does not commit a transgression unless a
spirit of folly has entered into him" applies not only to major sins,
such as those which incur the penalty of karet, but to all sins,
including the violation of minor enactments of the rabbis. It applies
even to the concept of "Sanctify yourself in that which is permitted to
you." For, as explained in Tanya, the idea underlying this principle is
the fact that sin means a violation of the Divine WiII. This relates
equally to the obligation of "Sanctify yourself in that which is
permitted to you." Why, then, should we use as prooftext for our
principle the verse "If his wife will turn aside," which deals with a
major transgression? We cannot really deduce an argument from a major
transgression for a minor one!
II . There is, however, a two-fold relationship between the principle
and the prooftext:
(a) The law of sotah applies only to a married woman. Only a married
woman becomes a zonah when committing adulteryl (To be sure, R. Eleazar
is of the opinion that a relationship between a single man and a single
woman would also render her a zonah; but this is merely the opinion of a
single authority, and it is not adopted as a Halachic ruling.) Thus it
follows that the seriousness of this transgression lies in the fact that
she is married. It is Iikewise with the principle that "A person does
not commit a transgression..," which implies that the person has become
separated from Divinity: the seriousness of any sin, even the minor
ones, derives from the fact that Jews are the 'spouse' of G-d, as
explained further on.
The Zohar relates that a philosopher asked R. Eleazar: The Jewish people
claims to be the "chosen people." How come, then, that they are weaker
than all other nations [as seen in the fact that they cannot eat impure
animals]? R. Eleazar responded that the answer lies in the question
itself. Jews are the "chosen people" and therefore too delicate to
tolerate refuse such as spiritual insects and vermin; thus they are also
unable to tolerate those things on the physical level.
[This is analogous to the theme discussed (in the maamar), that the
nations of the world are not regarded as rebels for referring to the
Almighty as "G-d of gods." It is altogether different, however, with
Jews. As they are on a more sublime level, even the smallest
transgression will separate them altogether from Divinity, even more so
than kelipah and sitra achara.]
The Jewish people is compared to the heart. The heart, by virtue of it
being the chosen of all organs, is too delicate to tolerate any base
substance, even if it be of the most subtle kind. So, too, it is with
the Jewish people. We can understand now the relationship between the
prooftext of "lf his wife turn aside.." and the principle of "A person
does not commit a transgression.."
Israel is the 'spouse' of G-d: G-d is the 'husband' and the Israelites
are the 'wife'. This is a bond for all times, even the period of the
galut. [The present time differs, in this context, from the Messianic
future only in that presently the Almighty is referred to as ba'al,
while in the future to come He will be referred to as ish. Scripture
thus states (G-d's retort to Israel 's allegation that He has 'divorced'
them, and a man has no claims upon his former wife): ',Where is the bill
of your mother's divorcement whom I have put away..?!" For He has
already sworn that it is impossible to exchange them, Heaven forbid, for
another nation.
In context of the premise that "the becoming wife performs the will of
her husband," any transgression assumes great significance. For even the
violation of a minor wish - which would include the principle of
"Sanctify yourself in that which is permitted to you" - is tantamount to
neglecting the "will of the husband," thus implying that Israel fails to
be a "becoming wife."
Any sin, therefore, separates man from Divinity. Even our attitude
toward permissible things matters. That is why the verse "If his wife
turn aside.." is cited as a proof-text. This verse is not simply a
prooftext, but also an explanation: why is it that even minor
transgressions matter so much? Because the compound of the neshamah
(Divine soul) with the animal or natural soul and the body are the
'spouse' of the Almighty and a "becoming wife' does the will of her
husband. Thus even a minor wish is significant as weII.
III . (b) The subject of "If his wife turns aside.." does not deal with
a woman who has surely been defiled. It deals with a woman who had
secluded herself, and it is quite possible that she is innocent of
infidelity. Nonetheless, the very fact that she had secluded herself is
already referred to as tisteh (she turned aside), an idiom of shtut
(folly). It is regarded as 'animal behavior,' and thus requires the
offering of a substance that is used as animal fodder.
This itself raises a question: It is not known whether this woman has
actually been unfaithful. Thus there should be a presumption of
innocence, for most daughters of Israel are moral and worthy. Why, then,
must she bring an offering of animal fodder? The answer lies in the fact
that she created a situation of becoming suspect, which is itself
regarded as 'animal behavior.' For a Jew should never be in a situation
that gives rise to suspicion.
Secluding herself is regarded as 'animal behavior,' and it causes her to
be forbidden to her husband. Even so, this is but a temporary condition,
for a short while. For when it will be seen that she was not defiled,
that she had merely secluded herself, she will again be permitted to her
husband and "she is free and shall conceive children."
It is likewise when a Jew commits a transgression, which is tantamount
to an act of folly. This act does not render him impure and forbidden to
the 'Husband,' Heaven forbid. For "My glory-(which refers to the spark
of Divinity inherent in every Jew) - I shall not give to any other."
There was but a momentary act of animal behavior, and ultimately she is
free and shall bear children," for "none is rejected by Him."
This offers an additional reason why the verse "If his wife turns
aside.." is cited in context of the "folly of the opposing side." For
this verse explains that the concept of "folly of the opposing side" is
not, Heaven forbid, an aspect of defilement for the Jew. It is but a
momentary act of animal behavior.
IV. Any assumption that there is another reality beside Divinity is
tantamount to a denial of the Divine unity. When realizing, therefore,
that one has violated a Rabbinic enactment or worse, thus having
committed an act of folly one might think to be in the state referred to
as " Zion said, G-d has forsaken me, and G-d has forgotten me."
Thus reference is made to the verse of "If his wife turns aside": The
woman who secluded herself is forbidden to her husband for a short
while; but in fact there was no defilement, and thereafter she is again
permitted to him. Moreover, thereafter "she shall conceive," as the
Gemara interprets: "If until then she gave birth to children in pain,
from now on she shall bear them with ease; if until then she bore only
girls, she shall bear boys." Indeed, the Gemara even cites an opinion
that if she had been barren, from now on she shall bear children.
It is likewise in our context. Every one knows his own "folly of the
opposing side." Yet he is not to despair. He is to know that in fact he
has never really been defiled, Heaven forbid; for "My glory-(the spark
of Divinity inherent in every-Jew) - I will not give to another." He was
momentarily involved with animal behavior, but thereafter "she is free
and shall conceive": he will merit to be imbued with love and fear of
G-d. Moreover, there will be 'male children', i.e., a love and fear that
result from his own efforts. 'Husband' and 'wife' will be united; that
is, the Shechinah will be manifest in his soul, a manifestation of the
very core of the soul. This is the individual Messianic redemption of
each one, which, in turn, is a preparation for the general Messianic
redemption for all.
[Likkutei Sichot, An Anthology of Talks Relating to the Weekly sections
of the Torah and Special occasions in the Jewish Calendar Volume IV:
Bamidbar p.88-95]
THE WORDS OF OUR SAGES
In the Light of Chassidus
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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