Parshat Naso 5785
Rabbi Jablinowitz
We read in the Medrash Rabbah in the beginning of this week’s parsha the hierarchy of the different members of Clal Yisrael. The Medrash teaches which role is more important than the next, including that a Kohen is greater than a Levi, a Levi is above a Yisrael, and a Yisrael is considered more significant than a Mamzer. The Medrash concludes that this hierarchy assumes that everything else is equal. But a Mamzer who is a Talmid Chacham, is on a higher level than even a Kohen Gadol who is an Am Ha’Aretz, an ignoramus.
How does the Medrash know this? The Medrash darshens the pasuk in sefer Mishlei (Chapter 3, Pasuk 15), יקרה היא מפנינים; the Torah is more precious than pearls. The Medrash darshens the word פנינים to suggest פנים, inside. The Torah, or the one with Torah knowledge, is greater than the Kohen Gadol who goes all the way inside, לפני ולפנים into the Kodesh Hakadashim, on Yom Kippur.
The Sfas Emes asks, if this is true, that a Talmid Chacham who is a Mamzer is greater than the Kohen Gadol, then why is it only the Kohen Gadol who enters the Kodesh Hakadashim? Why can’t a Talmid Chacham enter Lifnei V’Lifnim? Even if he’s a Mamzer, the power of the Torah makes him greater than a Kohen Gadol who doesn’t have Torah!
This is the first Shabbos after Chag HaShavuos when Bnei Yisrael committed themselves at Har Sinai with the words Na’aseh V’Nishma. The Gemara in Shabbos 88A teaches בשעה שהקדימו ישראל נעשה לנשמע, when Bnei Yisrael said Na’aseh before Nishma, six hundred thousand angels came down and gave two crowns to each member of Clal Yisrael; one corresponding to Na’aseh, and one for V’Nishma. Why did they only receive these crowns because of הקדימו; had they said Nishma before Na’aseh would they have received only one crown?
The Chemdas Shlomo in his introduction explains that if Bnei Yisrael would have said Nishma and then Na’aseh, it would have suggested that Nishma, learning Torah, is just a means to an end. We just learn in order to perform mitzvos, Na’aseh (the Beis Halevi teaches a similar idea). By saying Na’aseh first, they indicated that even after performing the mitzvah, there is still value in Nishma. Learning is a fundamental value independent of doing acts of mitzvos. This is why they received two separate crowns precisely בשעה שהקדימו ישראל נעשה לנשמע.
The Sfas Emes explains the difference between these two principles. The Zohar Hakadosh teaches that when it comes to learning Torah, מאן דבעי זכי בה; whoever truly desires Torah will achieve it. The Rambam also cites this principle in Hilchos Talmud Torah, Chapter 3, Halacha 1, by stating about Keser Torah, כל מי שירצה יבא ויטול. Anyone who really wants it can take the crown of Torah.
But in the realm of action, Na’aseh, things are more difficult. The same Zohar teaches that much סייעתא דשמיא is required in order to carry out one’s intentions and do the mitzvos. Much effort and help from Hashem is required to do mitzvos. And in the realm of Avodah, there are many distinctions and borders. There is Kohen, Levi, Yisrael. There are the different sections within the Beis Hamikdash, and not all can enter. And as the parsha teaches, there are different camps, מחנה שכינה, מחנה לויה, ומחנה ישראל. And different טמאים are sent out from each camp. The fulfillment of mitzvos requires great discipline and awareness of borders and distinctions.
But in the realm of Nishma, of Torah, all the borders are removed. Even one without yichus, even a Mamzer, can be a Talmid Chacham, and is greater than a Kohen Gadol who is an Am Ha’aretz. Torah is the great equalizer; the playing field is level. In Avodah, only the Kohen Gadol can enter the Kodesh Hakadashim, and only on Yom Kippur. But in answer to the question of the Sfas Emes, the Talmid Chacham is always לפני ולפנים. His entry to the most intimate connection with Hashem is not limited by time or space. The Talmid Chacham is always in the Kodesh Hakadashim.
The Medrash Rabbah in parshat Eikev (3,10) teaches on the words שמע ישראל, קלקלתם בנעשה הזהרו בנשמע. Bnei Yisrael messed up with Na’aseh by sinning with the golden calf. Therefore, Moshe tells them, שמע ישראל; be careful with V’Nishma. You still have the realm of Torah in which you have full freedom and ability. As Chazal teach in Avos (6, 2) אין לך בן חורין אלא מי שעוסק בתלמוד תורה. In Torah, you have full access and total freedom; take full advantage!
Good Shabbos
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