Parshat Bamidbar-Chag HaShavuos
Rabbi Jablinowitz
We read in this week's parsha the transfer of the service in the Mishkan from the bechorim, the first born sons, to the Levi'im. The reason thebechorim lost the opportunity to serve was because of their involvement in the Cheit Ha'Egel, the sin of the golden calf. The Levi'im, on the other hand, did not participate in this sin and instead responded to the call of Moshe Rabbeinu of Mi L'Hashem Elai, whoever is for Gd should join with me.
When describing the relationship that Hashem has with the bechorim, the Torah says (Chapter 3, Pasuk 13) Li Yihyu, they shall be unto me. The Sfas Emes asks, according to the Medrash, whenever the Torah uses such a terminology of Li Yihyu, it implies that the connection is eternal. Yet we see in our parsha that the Kedushah of the bechorim was removed and transferred to the Levi'im.
The Sfas Emes answers that the Kedushah wasn't removed from the first borns; they still retained their holiness. He compares it to the din oftemurah. If one has an animal which is hekdesh for the purpose of being sacrificed, one may not transfer that status of hekdesh to another animal. And if he does, then the Torah teaches (Vayikra, Chapter 27, Pasuk 10), Hu U'Semuraso Yihyeh Kodesh, the resultant halacha is that they are both hekdesh.
This was the situation with the bechorim and the Levi'im. The Kedushah of the bechorim wasn't removed from them but rather was being extended to include the Levi'im. And the process which was begun by the bechorim wasn't able to be completed by them. The Levi'im were stepping in and completing the process of being the true servants of Hashem.
We learn a very important concept from this process. The bechorim had the potential to be the servants of Hashem in the Mishkan. But their sin prevented them from carrying it out and they weren't able to bring their potential to fruition. Their involvement in sin caused them to lose their ability to serve in the Mishkan. Though their essential Kedushah remained and was the source of the Kedushah of the Levi'im, they lost the ability to fulfill their greater promise.
The Medrash Rabbah (2,3) teaches on the pasuk in Shir Hashirim (Chapter 2, Pasuk 4) Hevi'ani el Beis Hayayin V'Diglo Alai Ahavah, that the Beis Hayayin is a reference to Har Sinai and the term V'Diglo Alai Ahavah is a reference to Bnei Yisrael desiring the flags of their tribes when they received the Torah. The Sfas Emes explains that the flags of the tribes represent the essence of what each tribe was. In order to move forward and achieve what one is capable of there needs to be a V'Diglo Alai Ahavah; a longing and a "ta'avh" for Torah and a connection to Hashem. This is what is necessary to fulfill and achieve what we are capable of. First there is the Hevi'ani el Beis Hayayin, bringing us to Har Sinai and having this unique relationship which is the essence of what Bnei Yisrael are about. But in order to complete the job there has to be the second stage of V'Diglo Alai Ahavah, a love and desire to achieve the goal. Getting lost in sin and personal ta'avah will keep us from our appointed task.
The month of Adar before Pesach parallels the month of Elul before Rosh Hashanah. While Elul is a time of Teshuva m'Yirah, from fear, Adar is a time of Teshuvah m'Ahavah, from love. As the pasuk in Mishlei states (Chapter 12, Pasuk 10), Al Kol Pesha'im Techaseh Ahavah, love covers over all sins. The culmination of this period of closeness through love which began with Adar leading into Pesach, is the completion of sefirah and the receiving of the Torah on Shavuos. Our accepting of the Torah on Atzeres (Shavuos in the language of Chazal) must be with love. When we have true Ahavas HaTorah, love for the Torah, this brings us closer to Hakadosh Baruch Hu and our song of love for the Torah keeps us focused on our goal of maintaining our connection to Him.
Good Shabbos and Chag Sameach
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