Our
son will be having his Bar Mitzvah towards the end of the summer. For months,
he has been practicing his Torah Portion, and his Haftarah. Sometimes when we listen to him practice, I can
tell that he doesn’t want to be practicing at that moment, and that he doesn’t
care. Other times I can hear him practice and, yes my opinion is totally
biased, he chants and sings and it sounds like he was standing at Sinai
receiving these sacred words from God and Moshe Rabeinu. Not only are these
words ancient and sacred, but the music associate with chanting Torah and the
music associated with Chanting the Haftarah (Prophets) is also nearly as
ancient and evokes a sense of sanctity. More than just reading the words,
singing and chanting the words according to the trope helps punctuate the
words, at expression to the words and enhances and perhaps beautifies the
experiences for the listener.
This
week's Parsha is Naso. It covers a variety of topics. First we read that once
again, God commands Moshe to count. This time Moshe takes a census of the families
in the tribe of Levi. Each family has a very specific role concerning the
maintenance of the Mishkan (the Tabernacle). After the census, we are reminded
that anyone in contact with a corpse is considered impure and must be removed
from the camp for a period of time. We are also told that besides capital
punishment, certain crimes towards members of the community are punishable by
fines. We read about Sotah, the bitter waters a woman accused of adultery must
drink. If she survives the ordeal, then she is innocent. We read about the vow
of the Nazir which endures for a period of thirty days. As the day the
tabernacle was finally completed, and the final instructions for maintaining
spiritual purity within the camp is taught; the Mishkan is finally ready to be
used. Its use begins with each leader of each of the twelve tribes bringing
gifts for the purpose of dedicating the Mishkan. When the twelfth elder brings
his offering, Moshe enters the Mishkan, and it is finally open for business.
Towards
the beginning of the Parsha, we read about each Levitical family, their
population and their responsibility regarding the maintenance of the Mishkan.
We are reminded that unlike eligibility for the army was between the ages of
20-50 years of age; eligibility for Leviim and Mishkan/Temple service was
between the ages of 30-50 years old. Miben Shloshim Shana V’Mala V’Ad Ben
Chamishim Shana Kol HaBah La’Avod Avodat
Avoda V’Avodat Masa B”Ohel Moed – From
thirty years of age and up, until fifty years of age, everyone who comes to
perform the work of service and the work of burden into the Tent of Meeting
-Ohel
Moed (4:47). The first part of
the verse is perfectly clear; it speaks of the age required to serve. However
the second part verse is unclear. What does L’Avod Avoda (perform the work of Service) mean? What does Avodat Masa (the work of burden) mean?
Why doesn’t the Torah just say the tasks associated with the Service and the Burden? What exactly is the Service and Burden in this context?
Avodah is the generic name of the prescribed “Services” to a particular
Priestly family. The Masa service,
or the Burden service refers to the
Priestly family’s designated part of the Mishkan that they are responsible to carry
(the Burden) when Bnai Yisroel takes up its journey. According to Talmud in
Arachin 11a and later in Rashi’s commentary, the Avod, the work of the Service or the “work” of the Burden
refers to musical accompaniment designed to enhance the Avoda and to facilitate the Masa, the Burden. Musical
accompaniment was an example of Hadur
Mitzvah, the beautification of the
Mitzvah or in another words, the musical accompaniment enhanced the mood of
the bringing Korbonot. Music was played while the Leviim had to carry the
designated parts of the Mishkan served to facilitate the process. It would be
analogous to the African Slaves in the American Ante-Bellum South singing work
songs as they toiled for their Master on the plantation.
While
it is a small detail, the text acknowledges two important ideas regarding human
nature. First the text acknowledges the understanding that music serves to
enhance the primary function of the work, and therefore attempt to eliminate
the drudgery of the repetitive nature of the work. Second, music or the
acknowledgment of and the creation of music is a human endeavor. By applying
this human endeavor to the behavior attached to the workings of the Mishkan and
the later the Temple, demonstrates the role that humans play in bringing
Holiness to physical realm. It isn’t enough for the Mishkan to serve as God’s
dwelling place here on earth. There needs to be a distinctive human element.
Bringing offering is for God and the person. But music in this case was
strictly for the Leviim. Therefore a distinctively human activity contributed
to the holiness of the Mishkan. The same
holds true in our home. When I am busy
doing household chores and I hear our son practicing his bar mitzvah, when I
hear him chanting the ancient music of the Torah and Haftarah, I smile inside.
I work a little quicker so I can take a moment to just watch and listen.
Peace,
Rav Yitz.
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