Naso
Rabbi Jablinowitz
We read in the beginning of this week’s parsha the service of the family of Gershon in carrying the vessels of the Mishkan, followed by the service of the family of Merari. Then we read the counting of all those fit for service, from the ages of thirty until fifty, from all three families of Levi’im, including the family of Kehas. The actual service of Kehas in carrying the vessels of the Mishkan is brought in the end of last week’s parsha.
The Medrash Rabbah in the beginning of our parsha is bothered by the following question. Why is it that in last week’s parsha, Bamidbar, when counting the total population of the Levi’im, the order of counting is according to age, Gershon, Kehas, and Merari. Yet when bringing the actual service and the counting of those fit for service, the Torah brings the family of Kehas first and then the family of Gershon, even though Gershon was the bechor.
The Medrash answers the question by quoting a pasuk from Mishlei (Chapter 3, Pasuk 15), Yekarah He M’Peninim, V’Chol Chafatzecha Lo Yishvu Bah. It, i.e. the Torah, is more valuable than pearls, and all your worldly desires should not be as precious to you. Since the service of Kehas including carrying the Aron, they are mentioned first. This is because the importance of the Torah outweighs all other considerations, including the fact that Gershon was the actual bechor.
The Medrash also brings another drasha on this pasuk in stressing the significance of those who learn Torah. The Medrash darshens, Yekarah He M’Peninim, Afilu Mizeh Shehu Nichnas Lifnai V’Lifnim. The one who is a Talmid Chacham is even greater than he, i.e. the Kohen Gadol, who enters Lifnai V’Lifnim, the Kodesh Hakadashim on Yom Kippur.
The Sfas Emes asks on this Medrash, if the true Torah Scholar is greater than the Kohen Gadol, then why indeed does the Talmid Chacham not enter Lifani V’Lifnim, into the Holy of Holies?
He answers by stressing the difference between the relationship of the master-slave, Adon-Eved, to that of the father-son, Av-Ben. The service of the slave is very much dependent on a particular place. His status as a slave is based on his particular job and performing his task in a particular place. And regarding the relationship Clal Yisrael has with Hashem as Adon-Eved, the Beis Hamikdash is the ultimate place of Avodah, of serving Gd. And the different level of importance the eved has, in our case the Kohen Gadol, determines which places he may enter.
This is not the case with a father and a son. A son is a son regardless of where he might be. And the ultimate father-son relationship Clal Yisrael has with Hashem is in learning Torah. As we say in Shemonah Esrei, Hashiveinu Avinu L’Sorasecha, Return us our Father to your Torah. Therefore, the Torah Scholar doesn’t enter the Kodesh Hakadashim because he doesn’t need to. His status as a son close to his father is consistent in all places. His status as a son is secure regardless of his geographic location.
This distinction, continues the Sfas Emes, parallels the distinction between Yom Tov and Shabbos. Yom Tov is based on Avodah. There is a fundamental mitzvah on Yom Tov to go up to Yerushalayim and bring karabanos. On the Chag we are slaves serving Gd and entering the palace of the king. It is a fulfillment of Karveinu Malkeinu L’Avodasecha.
Shabbos is different. Shabbos is not dependent on a particular place. As the pasuk says by Shabbos (Vayikra, Chapter 23, Pasuk 4), B’Chol Moshvoseichem. It is a day which is celebrated wherever you dwell. Shabbos celebrates our relationship with Hashem as banim who have access to Chayei Olam, the eternal life of the Torah.
The Sfas Emes adds that not only does the Torah Scholar not need to enter the Kodesh Hakadashim, he is better off by not entering. He compares our Medrash to the famous Mishnah in Avos (Chapter 4, Mishnah 22) Yafah Sha’ah Achas B’Tehsuvah U’Ma’asim Tovim B’Olam Hazeh M’Kol Chayei Olam Habah. This Mishnah is difficult. How could we say that life in the Prozdor, in the passageway to Olam Habah is better than the Traklin, than our ultimate destination?
The Sfas Emes answers by teaching the real p’shat in our Medrash. Yekarah He M’Peninim, Afilu Mizeh Shehu Nichnas Lifnai V’Lifnim means that the life of a Jew who is focused on studying Torah is the greatest life possible, even greater than going Lifnei V’Lifnim and entering Olam Habah. Of course, Olam Habah is our ultimate destination, but that’s the reward for a life of Torah. And once in Olam Habah we can no longer serve Hashem and do His will. But the actual experience of leading a life of studying Torah and doing the will of Gd can only be accomplished in this world. And while in this world we should be focused on this task for this is our ultimate purpose.
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