Parshat Naso 5778
Rabbi Jablinowitz
We read in the beginnig of this week's parsha the continuation of the counting of shevet Levi. This follows last week's parsha which also contained the counting of Clal Yisrael and the beginning of the counting of the tribe of Levi. And after the counting of shevet Levi we read of the different forms of impurities and depending on the type of tumah, which camp they are sent out from. Ultimately our parsha describes the consecration of the Mishkan and the different sacrifices brought by the heads of the tribes on that day. What is the reason for this progression of topics brought in this week's parsha?
The counting of Bnei Yisrael is meant to express the significance of each and every Jew. The Zohar Hakadosh on parshat Bamidbar says that the reason Bnei Yisrael were counted was to find out how many Chayalin D'Oraysa and Chayalin D'Mishkana there were; soldiers of the Torah and soldiers of the Mishkan. This is because every Jew has a role in Torah and every Jew has a role in bringing the Shechinah to rest among Clal Yisrael in the Mishkan.
Yet when Hashem commanded Moshe to count the nation, the Levi'im were counted separate from the rest of Bnei Yisrael. This is because the different members of Clal Yisrael have different roles to play. This separation of roles is expressed in the fact that there were three camps; the Machaneh Shechinah, the Mishkan which is where the Shechinah resided, the camp around the Mishkan was the Machaneh Leviyah where the Levi'im resided, and finally Machaneh Yisrael.
Rav Tzadok teaches in the Pri Tzadik that the role of those in Machaneh Yisrael was to work and be involved in the world, but at the same time devote fixed times to learning Torah and doing acts of chesed and other mitzvos. But even the involvement in the world must always be focused on serving Gd. Everything one does must be to bring honor to Hashem and to help him serve Gd, as Chazal teach in Avos (Chapter 2, Mishnah 17), V'Chol Ma'asecha Yihyu L'Shem Shamayim. The Levi'im, though, were meant to spend their lives totally immersed in serving Gd. And the counting of the Levi'im is divided into the three families of Levi'im each of which had a different role in carrying the Mishkan, representing three different aspects of Divine service. Bnei Kehas carried the Aron representing involvement exclusively in Torah study, Bnei Gershon represented focusing on Tefillah, and Bnei Merari represents Maleches HaMitzvos, being involved exclusively in mitzvos. And as the Rambam teaches in the end of Hilchos Shemittah and Yovel, anyone can join and make himself part of shevet Levi by focusing exclusively on serving Hashem.
The parsha continues and teaches about three different forms of tumah. There is the Tameh Meis who is sent out from the Machaneh Shechinah, the Zav who is sent out from Machaneh Leviyah, and the Metzora who is sent out from even Machaneh Yisrael. The nature of these forms of tumah is that they correspond respectively to the three negative traits found within a person, Kavod, Ta'avah, and Kin'ah. The concept of death has no place in the Machaneh Shechinah (nor does the negative trait of Kavod), Ta'avah is inconsistent with the focus of Torah study and Divine service found in Machaneh Leviyah, and finally the Metzora whose jealousy causes him to speak Lashon Hara has no place living amongst others and must leave even Machaneh Yisrael.
Then we come to the parsha of Gezel HaGer; this is the continuation of the laws taught at the end of parshat Vayikra which involve one who denies owing someone money and then swears falsely to his claim. When he does Teshuvah for this act, the Torah obligates him to pay back the principle with a fifth, and he must bring a Karban Asham. Why is this parsha repeated here? Rashi explains that it's because we learn here that one is obligated in the Karban and a fifth only if he admits himself, and secondly if one stole from a convert and then he dies and he doesn't have inheritors, he returns what he owes to the Kohanim.
What is this parsha doing here? And further, when the Rambam brings in Hilchos Teshuvah (Chapter 1, Halacha 1) the source for the mitzvah of vidui, of confessing, he brings the pasuk from this parsha (Chapter 5, Pasuk 7), V'Hisvadu es Chatasam Asher Asu. Why is this seemingly obscure parsha in the middle of a discussion of the different camps of Israel culminating in the Mishkan, brought as the source of the fundamental mitzvah of Vidui?
Rav Tzadok explains the great importance of this parsha. We've discussed the high standards of being a Jew and being in one of the camps of Israel. And when one sins through one of the negative traits we all struggle with, he must leave a particular camp depending on his sin.
The parsha of Gezel HaGer teaches us not to despair. For this Jew who lied and swore falsely now wants to do Teshuvah and confess his sin. But, alas, the Ger has died and has no inheritors and there seems to be no way to rectify the aveirah. The Torah teaches there is always a way to do Teshuvah; if there are no yorshim, give it to the Kohen. Similarly, when one sins he should never despair. Never say there is no way to return to the camps of Israel. Gezel HaGer teaches us that Hashem always provides us with a way to return to a state of purity and rejoin Machaneh Yisrael.
Good Shabbos
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