Thoughts
on The Parsha
Parshas
Bamidbar
AND
SHAVUOS
To
Infinity... and Beyond: Be a Shooting Star!
By:
Daniel Listhaus
וַיְדַבֵּר
ה'
אֶל
משֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל
מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי
בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ
מִצְרַיִם לֵאמֹר:
שְׂאוּ
אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל
לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם
בְּמִסְפַּר שֵׁמוֹת כָּל זָכָר
לְגֻלְגְּלֹתָם
“Hashem
spoke to Moshe 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, 'Take a census of the entire assembly
of the B'nei
Yisroel according
to their families. According to their fathers' house, by number of
the names, every male according to their head count...”
-Bamidbar
1:1-2
This
was not the first time during the B'nei
Yisroel's travels
that Hashem counted them. Rashi1
explains that the reason why Hashem counted us so often is because of
His great love for us. When Hashem took the B'nei
Yisroel
out of Mitzrayim,
He counted them.2
When B'nei
Yisroel committed
the cheit
ha'egeil (sin
of the golden calf), Hashem counted them.3
And in this week's parsha
when
Hashem came to rest the shechina
on
B'nei
Yisroel he
counted them.4
The
mishna5
describes
that any kohen
was
allowed to perform the mitzva
of
terumas
hadeshen (removing
the ashes from the mizbe'ach
[alter]).
However, if there was more than one kohen
who
wanted to do it, then they would race up the mizbe'ach
and whoever would get to the top first would get the privilege of
performing this mitzvah6.
However, if two kohanim
would
tie in their race to the top, then instead of giving the mitzva
to
one of them, the s'gan
kohen would
do as follows. He would gather all the kohanim
on
duty and stand them in a circle. He would then take off the mitznefes
(hat)
from one of them and choose a random number. Each kohen
would
then stick out either one or two fingers, and starting with the
hat-less kohen,
the s'gan
kohen would
go around and count the fingers of each kohen
until
he would reach his chosen number. The kohen
on
whom the number would fall on would be the one chosen to perform the
terumas
hadeshen.
The
gemara7
asks:
Why did the s'gan
have
to count the kohen's
finger?
Why not just count the kohanim
themselves?
The gemara
answers
that it is forbidden to count Jews. The gemara
then
continues to pose a contradiction within the first passuk
(verse)
of this week's haftorah.
The passuk8
states, “The number of the B'nei
Yisroel
shall be like the sand of the sea, which can never be measured nor
counted”. As the gemara
points
out, the first half of this passuk
seems
to be saying that Jews have a definite number to them and that they
could be counted.9
The second half of the passuk,
though, seems to be a commandment not to count the B'nei
Yisroel.
How could this contradiction be resolved?
The
gemara
proceeds
to offer two vague explanations for this contradiction. One of the
answers given is that the first half of the passuk
is
referring to when B'nei
Yisroel is
not following ratzon
Hashem,
whereas the second half of the passuk
is
speaking during times when B'nei
Yisroel is
following ratzon
Hashem. The second answer the gemara
gives
is that the first half of the passuk,
speaking of actually counting B'nei
Yisroel,
refers to Hashem's perspective, whereas the second half speaks of
man's perspective.
What
exactly do these answers in the gemara
mean?
There
is a simple approach one could take in order to understand these
answers which would be to plainly explain that the reason we do not
count Jews is because it creates an ayin
harah (evil
eye). The gemara
would
then be answering that this concern is not one which would be present
if either the Jews are following ratzon
Hashem,
or if it is Hashem Who is the One counting us. However, the medrash
and
the Kli
Yakar have
a different approach in dealing with the gemara's
answers.
The
medrash10
explains that the gemara's
first
answer means as follows. When Jews are not listening to the ratzon
Hashem,
then the first half of the passuk
is
applicable. Someone who refuses to follow in the ways of Hashem might
be alive physically and have a number, but the bigger picture is
missing. He is therefore nothing more than a person among other
people, as a star is only yet another one in the sky. However one who
listens to the word of Hashem becomes more than just part of the
quantity, and instead becomes someone of quality. One who strives for
such goals is indeed one with infinite amount of potential which is
beyond belief and is uncountable.
The
Kli
Yakar11
takes a slightly different approach and in doing so explains the
second answer of the gemara
in
the following way.
He writes that in a sense, the counting of a nation is something
unique to B'nei
Yisroel.
As far as the nations of the world are concerned, Hashem has no care
of how many or few they are. Imagine someone who is aware that there
is a haystack in his backyard. This person has no interest in knowing
the number of pieces of straw; all he cares about is the fact that
when he looks out his back window, there is a haystack outside. The
same is true regarding goyim.
Hashem does not particularly care for the specific number of people
of any particular nation. They are here to populate the world with
humans, just as cows have the purpose of populating the world with
cows. There is no preference in the number of goyim
or
animals for which Hashem has any concern.
The
reason for this is not because Hashem does not care about His
creations, for that is simply not true. Hashem has mercy and cares
for all of his creations.12
Rather, it is because there is no hashgacha
p'ratis (individualized
divine guidance) by goyim
or
animals. There is only a general hashgacha
which
watches whole nations as units. When it comes to B'nei
Yisroel,
however, it is a completely different story. Hashem has a tremendous
love for each and every member of B'nei
Yisroel and
watches over us as individuals. This is because the potential of each
Jew is as great as full nations.13
This,
the Kli
Yakar
continues, is what the second answer of the gemara
means.
The first half of the passuk
in
this week's haftorah
says,
“The number of the B'nei
Yisroel”.
This is the relationship we have with Hashem. We are not only
viewed as one nation, but rather also cared about individually. Each
of us has a unique number and part of the Jewish people which Hashem
cares deeply about and therefore guides us with hashgacha
p'ratis.
However, as the second half of the passuk
states,
we are countless. After all, as far as people are concerned, one
could see a small nation and think it is too many to count because of
its numbers.
The
medrash
and
the Kli
Yakar are
each offering wonderful answers, however when one reads them together
there is an obvious difficulty. The way that the medrash
explains
the gemara
results
in the first half of the passuk
being
something derogatory – one who does not listen to Hashem is merely
a number; while the second half of the passuk
is
what to strive for – one who follows ratzon
Hashem
opens the door to limitless potential. Yet, the way the Kli
Yakar explains
the gemara
results
in a complete opposite understanding of the passuk.
According to the Kli
Yakar's understanding,
the first part of the passuk
is
what one must strive for – be a star, make the most of your
potential to merit the hashgacha
p'ratis of
Hashem; while the second half of the passuk
describes
that an ordinary person is just a part of a crowd and is just viewed
as part of a massive nameless and endless group.
Perhaps
we could fit these two explanations together by understanding that
there is a balance which every Jew must consider. On the one hand, we
have so many mitzvos
we
are tasked with; and, as heavy of a burden we think this is for us,
we must come to the realization that it is within our reach and that
we have the potential to accomplish tremendous amounts of mitzvos
in
a lifetime. On the other hand, we must realize that maximizing our
potential is only worth something if it is done with the right
intentions. Often times, we get so used to doing mitzvos
as
part of our routine that we begin to go on autopilot. However, waking
up each morning with a mental checklist of what we must do to stay in
the “Jew-club” is not the real purpose of mitzvos.
The real purpose of mitzvos
is
to build a relationship with Hashem through fulfilling his
commandments. This is the real ratzon
Hashem.
The
passuk14
says
that after Moshe finished counting all the bechors
(firstborn
males) and “traded them” one for one with the Leviim,
there were a number of bechors
who
were in excess over the Levi'im.
Hashem commanded Moshe to redeem the remaining firstborns at a price
of five shekels
each
and to then give the money to Aharon and his sons.
The
passuk15
describes, “Moshe gave the money of those redeemed to Aharon and
his sons according to the word of Hashem, as Hashem had commanded
Moshe”. The Ohr
Hachaim16
is bothered by what seems to be an unnecessary repetition in this
passuk.
Why does the passuk
say
that Moshe gave the money to Aharon according to the word of Hashem,
and then proceed to say, “as Hashem commanded Moshe”?
The
Ohr
Hachaim writes
that one could imagine how happy Moshe could have been when he was
told to bring the large total of 1,365 shekels17
to
his brother and nephews. Moshe was surely already Elazar and Isamar's
favorite uncle, besides the fact he was their only uncle.
Nonetheless, it is always a good feeling to be able to show up at a
relative's house with surprise presents. Despite this normal
sensation that one would have had if one were in Moshe's position,
Moshe had no such feelings. The Ohr
Hachaim explains
that this is the reason why this passuk
is
being repetitive. The Torah is testifying about Moshe that the only
happiness going through Moshe's head at the time was because of the
fact that he had the privilege to carry out the ratzon
Hashem.
This
Ohr
Hachaim is
teaching us an incredible lesson. If there was anyone in history who
devoted his life entirely to carrying out ratzon
Hashem,
it was Moshe rabbeinu.
Yet, despite the fact that listening to Hashem's commands was a
constant part of Moshe's daily life, there was no time which he
allowed his personal interests or benefits to be the force behind why
he would do a mitzva
or
how he would feel about carrying out ratzon
Hashem.
Even when it came to delivering a large unexpected gift to his own
brother, the smile on his face was one which reflected his excitement
of carrying out ratzon
Hashem.
On
the other side, however, the Orchos
Tzadikkim18
brings19
the story of Elisha ben
Avuah. At the time of Elisha ben
Avuah's
bris,
his father made a seudah
(meal)
for all the chachomim
(sages).
As one could imagine, the guests were very chashuv
(important)
people - Rebbe Eliezer and Rebbe Yehoshua, just to name a few. During
the seudah,
these chachomim
were
engrossed in learning and eventually a real fire of Torah was formed
around them. Elisha ben
Avuah's
father saw what was happening and exclaimed, “Have you come to burn
my house?” The chachomim
replied,
“Do not worry, this is not a destructive fire. Rather it has just
formed because of the intensity of our learning, and is testimony to
the fact that the words of Torah we are saying are from Har
Sinai,
where the Torah was given to us in the midst of fire.” When Elisha
ben
Avuah's
father heard this, he said, “Now that I have seen the power of
Torah, if my son grows up healthy I will give him over to devote his
time to learn.” The Orchos
Tzadikkim writes
that despite having the right idea, Elisha ben
Avuah's
father did so for the wrong reasons. He made his commitment based on
what he considered to be a positive by-product of learning Torah, but
that is not enough. For this reason, the story of the life of the
great Elisha ben
Avuah
has the unfortunate chapters when he became a heretic.
Learning
Torah and performing mitzvos
only
becomes real when it is joined with yiras
Hashem and the desire to carry out Hashem's ratzon.20
The
Kli
Yakar21
writes
that there is a marriage-like relationship between B'nei
Yisroel and
Hashem which began at Har
Sinai
when we received the Torah, and was sealed upon the completion of the
Mishkan.
We have the choice to keep this relationship at a minimum by
performing mitzvos
on
autopilot, or to maximize this limitless opportunity by combining the
two ingredients of realizing our own potential and doing so for the
sole purpose of fulfilling ratzon
Hashem.
The
z'man
(time)
of Shavuos
is
not merely an anniversary celebrating a 332422
year old marriage, but rather a new marriage between us. May this
year be a springboard to help us jump out of our routine and instead
to be like Moshe and view each mitzva
as
an opportunity to fulfill ratzon
Hashem.
With this attitude we will be able to accomplish the positive sides
of both halves of this week's haftorah
– to strive to achieve our potential, thereby becoming privileged
to Hashem's hashgacha
p'ratis,
and also to make sure that it is done solely for the purpose of
fulfilling ratzon
Hashem.
It is not enough to be uncountable, it must be to infinity combined
with something beyond; and it is not enough to be just another star,
one must strive to be a shooting star.
1Bamidbar
1:1
2Shemos
12:37
3Shemos
32:35
4Bamidbar
1:1 Hashem counted the B'nei
Yisroel on the first of the
month of Iyar. This
was exactly one month after the completion of the Mishkan
– which was completed on the
first of Nissan.
5Yoma
2:1
6Providing
he was ahead by four amos
7Yoma
22b
8Hoshea
2:1
9See
Rashi in Yoma 22b.
Although we usually associate the number of grains of sand with
infinity, the reality is that there is a finite number of grains of
sand.
10Bamidbar
Rabbah 2:18 and see Eitz
Yosef there.
11Bamidbar
1:2
12See
Tehillim 145:9
13See
Derech Hashem 2:7 where he
discusses astrological influences and how everyone is effected by
the constellations unless one becomes close to Hashem.
14Bamidbar
3:46-47
15Bamidbar
3:51
16Ibid.
17Bamidbar
3:50
18Orchos
Tzadikkim: Sha'ar HaTorah
19From
the Gemara Yerushalmi Chagiga 2:1
and the Medrash Rabbah Koheles 7:18
20The
Orchos Tzadikkim points out
that the reality is that one cannot jump right into doing everything
perfectly, and that indeed it is first necessary to learn and
perform mitzvos -
“shelo l'shma”
(not for the pure sake). However, one must realize that that itself
is a means and not an end.
21Bamidbar
1:1
22As
of 5772
Photo Credit: Edited picture combination of http://www.creativityinstitute.com/fathead-74-74510-buzz-lightyear-toy-story-wall-graphic.aspx and http://www.google.com/imgres?imgurl=http://www.manhattangmat.com/blog/wp-content/uploads/meteor-shower.jpg&imgrefurl=http://www.manhattangmat.com/blog/index.php/2013/04/29/inferring-from-the-meteor-stream-passage/&h=211&w=239&tbnid=2pzPJnDWzkGqLM:&zoom=1&q=meteoroids&tbnh=160&tbnw=181&usg=__uoTp5Ag83MH3qIhAHAUg0at5QNQ=&docid=2GP6RpicqGcT3M&itg=1&sa=X&ei=BKJ6U5TlJcensASVpYHACg&ved=0CJIBEPwdMAo
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