As Well As To Count The Angel Dancing On A Pin (John Barlow & Bob Weir - "Let It Grow")

          Several weeks ago, Israel commemorated Yom HaZikaron, a day in which Israel takes a moment to remember its fallen soldiers. This past Monday, the United States commemorated Memorial Day. Originally known as Decoration Day, it commemorated all those soldiers who had died fighting in the Civil War – for both the North and the South.  By the early Twentieth century, Memorial Day replaced Decoration Day as a day to commemorate all soldiers who had died in all of the United States' wars.  As a kid, I always remember that each town would have a Memorial Day Parade. There would always be an elderly veteran lighting a candle at the town’s  War Memorial.  This past Memorial Day was the first Memorial Day in 20 years that the United States was not engaged in a “hot” war.  Yet, the last of the victims from the Buffalo mass shooting were buried during that American holiday weekend, and the first funerals of the 19 children murdered in Uvalde Texas began this week.  Indeed, these funerals in Buffalo and Uvalde, suggest that Americans are indeed at war. These funerals remind us of who exactly is on the front lines of this war. These soldiers are school-age children and everyday regular people who happen to be African American, Jewish, Asian, women, LGTBQ, Muslim,  immigrant, or any other minority that is perceived to be a threat to a certain type of “white” America.  These “soldiers” tend to be of any and all ages. Ironically, these “soldiers” never seem to have the formal training required to actually fire an assault rifle and end life; rather their training is in living life, going to school, going to the supermarket, attending a concert, worshipping in churches and synagogues, or trying to make a better life for themselves and their children. These "soldiers" are the target of an enemy that is generally male, 18-24, troubled, alienated, and vulnerable to all gun manufacturers marketing their product, as well as vulnerable to some of the vilest and poisonous misinformation on the internet. 

        This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh/Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of the census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites, essentially a census of all males eligible to fight. The second census focuses only on the Levites. Since this tribe’s sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses on the organizational placement of each tribe around the Mishkan while traveling.

          The Census that God commands Moshe at the beginning of this fourth book of the Torah is very different than the last census taken. Until now there had been one Census taken while Bnai Yisroel was at Sinai, engaged in the construction of the Mishkan. All the way back in Parsha Ki Tissa, in Sefer Shmot (the Book of Exodus) God had commanded Moshe to count everyone by levying a half shekel tax. In fact, we are commanded not to count by pointing and counting but rather we would count the number of ½ Shekalim collected and that number would then tell us the total number of men twenty years and older. (Ex 30:11-14) Now God commands Moshe S’u Et Rosh Kol Adat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to their families, according to their father’s household, by the number of the names and every male according to their head count; from twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. Abravanel, the 15th-century Portuguese commentator points out the apparent contradiction in the two types of censuses:  the first being found in the Sefer Shmot, and the second in Parsha Bemidbar. “Surely this (Bemidbar) is just the opposite of what the Torah had commanded on an earlier occasion (Sefer Shmot Parsha Ki Tissa).” There, in Ki Tissah, the poll (a tax) was taken.  “How could the Almighty have commanded them here to number them by their polls?” Abravanel notes the word “Tifekedu Otam” – you shall “account for them” (according to Rashi and “accounting” is a Poll or a levied tax).  Ramban, the 12th-century Spanish commentator/philosopher, points out that Tifkedu is an expression of visitation, remembrance, and providence.  

          The Census in Parsha Bemidbar was a census to determine those who were eligible to fight, who will be asked to perhaps give their lives for the welfare of the nation.  If and when the time came and they did have to lay down their lives who would have remembered them? Who would have mourned them? Who would tell stories about them and carry on their name?  L’Mishpechotam L’Veit Avotam Mispar Sheimot to their families, according to their father’s household by the number of the names. With each of the funerals that have occurred in Buffalo and started in Uvalde, we are reminded that each of these victims of war touched lives. They had children and grandchildren, and they were involved in their communities. They had parents, grandparents, and siblings. Each was so much more than just a number. Each individual had been created B’Tzelem Elokim in the image of God, and as  Ramban explained,  is worthy of remembrance. 

Peace,
Rav Yitz

And It Speaks Like A Life That Passes Like Dew

          Over the past two weeks, one nation mourned the loss of its Prince and several days later acknowledge the 95th birthday of its Queen. Another nation, as it does every year, remembered those who gave their lives for their country and the next day celebrated its independence. Our eighteen-year-old daughter has been studying in the latter country, Israel. she called us to describe the moving experience she had while attending a Yom HaZikaron ceremony and Yom Ha’Atzmaut celebration. It is a yearly phenomenon. Yom HaZikaron is otherwise known as Israel’s Remembrance Day or Israel’s Memorial Day. Like Canada, the United States, and nearly every other country, Israel set aside a day in which it remembers its fallen heroes, those who made the ultimate sacrifice, those who gave their lives for their country. Yom Ha'Atzmaut is otherwise known as Israel's Independence Day. Like Canada, the United States, and nearly every other country, Israel set aside a day in which it celebrates its independence. Unlike Canada, the United States, and nearly every other country, only Israel observes and celebrates these Civic holy days consecutively. The juxtaposition between the solemnity of a Remembrance Day and the joy of an Independence Day occurs in the moments between  Mincha/ The Afternoon prayer service, as Yom HaZikaron (Remembrance Day) concludes, and Maariv/The Evening Service,  as Yom Ha’Atzmaut (Independence Day) commences. As Yom Ha’Zikaron drew to a conclusion, our daughter and her classmates attended a special ceremony which included the Mincha service a candle lighting ceremony, mourner’s Kaddish, a moment of silence, and the sounding of a siren. With that, Yom HaZikaron concluded and a new day began. Moments later, our daughter and her classmates now participated in a special Maariv service full of singing, and dancing that marked the celebration of Yom Ha’Atzmaut. 

          This Shabbat, like last Shabbat, we read two Parshiot. This week we read the double Parsha of  Acharei Mot/ Kedoshim. The two previous Parshiot, Tazria, and Metzorah, essentially interrupted the narrative and the laws that had been focused upon the Kohanim. In Acharei Mot/Kedoshim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness, eventually succumbing to the elements. The second half of the Parsha focuses upon the holy and unholy relationships within the family. It is interesting to note that the list of immoral behaviors between family members is taught within the context of other nations. Also, the list of immoral behavior in terms of worship,  labour relations, and the treatment of the vulnerable are all taught within the context of other nations. Essentially other nations offer examples of immoral behavior and immoral societies.

          The paradigms for immoral behavior and immoral societies were Eretz Mitzrayim - Egypt and Eretz Canaan. One was a place of slavery where  B'nai Yisroel's national journey began. The other place was Eretz Canaan; the place where B'nai Yisroel's national journey will eventually conclude. The Torah considers the behaviors of the inhabitants of each place to be impure,  unholy, and an abomination. In both places, Eretz Mitzrayim and Eretz Canaan, the dominant culture worships death and does not sanctify life. Human sacrifices are made, the vulnerable are not taken care of, and there is no mechanism in place for a community to repent, to return to a previous point of spiritual purity and sanctity - T’Shuvah (repentance).  In fact, both places, the place of origin and place of destination are so impure, the abominations are so deplorable that to mimic such behavior is tantamount to spiritual death. Instead, the Torah implores B’nai Yisroel to mimic and imitate God, the embodiment of spiritual purity, holiness, and life. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine. (Lev. 20:26). Holiness is the act of sanctifying life. Even if touched by death, as Aharon had been touched by the death of his sons, a person can engage in behaviors that sanctify life. Alternatively, a person could wallow in misery and sadness engage in behavior that demeans or desecrates life allowing his/her own spirit to die.

          Our daughter described the moments between Mincha and Maariv, the moments between the end of one day and the commencement of another day as “stark”. She described the sorrow and sadness of death in one moment and the joyous celebration of life in the next moment.  Only Israel, only Judaism, which marks the end of one day and the beginning of another day with the setting sun,  demonstrates that life and death are inextricably connected. Yes, the memories of those who died, Acharei Mot, after their deaths,  in Israel’s war and victims of terrorism were remembered. Remembering those men, women, and children had a distinct purpose. The purpose was Kedoshim, to make a place holy, and to make a particular time holy. By engaging in the solemnity of remembering, Israelis and those who observe and celebrate with Israel,  celebrated more than Independence. Israel and those who observe and celebrate with Israel celebrated the holiness of life itself. As our daughter and her friends stood in silence, couldn’t help but acknowledge celebrate the miracle that is the State of Israel.

Peace,
Rav Yitz

A Soldier By The Looks Of Him, Who Came Through Many Fights (Robert Hunter & Jerry Garcia - "Lady With a Fan")

Several weeks ago, Israel commemorated Yom HaZikaron, a day in which Israel takes a moment to remember its fallen soldiers. Early next week, the United States will commemorate Memorial Day. Originally known as Decoration Day, it commemorated all those soldiers who had died fighting in the Civil War – for both the North and the South.  By the early Twentieth century, Memorial Day replaced Decoration Day as all soldiers who had died in all of the United States wars were commemorated and memorialized on the last Monday in May.  As a kid, I always remember that each town would have Memorial Day Parade. There would always be an elderly veteran lighting a candle near where the Town’s memorial for those who died in the Civil War, WWI and WWII. In fact nearly every small town throughout the north east and the Midwest has some type of memorial that lists those who died. This is especially the case in terms of the Civil War.  Once, while in Niagara Falls, my son called attention such a memorial. Yes, Memorial Day also served as the unofficial start of summer. Yes, many stores would be open.  Yes, I am sure most Americans don’t think twice about the solemnity of the day, but there are still small towns, and certainly there are Memorials that counted the names, listed the names of those who served and didn’t come home.  We watch the ceremony at Arlington National cemetery and explain the importance of commemorating those who died in service to their country. Memorial Day shouldn’t be confused with Veterans Day which celebrates all those who served their country and lived.

             This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh and Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. The second census focuses only upon the Levites. Since this tribes’ sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses upon the organizational placement of each tribe around the Mishkan while traveling.

The Census that God commands Moshe at the beginning of this fourth book of the Torah is very different than the last census taken. Until now there had been one Census taken while Bnai Yisroel was at Sinai, engaged in the construction of the Mishkan. All the way back in Parsha Ki Tissa, in Sefer Shmot (the Book of Exodus) God had commanded Moshe to count everyone by levying a half shekel tax. In fact we are commanded not to count by pointing and counting but rather we would count the number of ½ Shekel collected and that number would then tell us the total number of men twenty years and older. (Ex 30:11-14) Now God commands Moshe S’u Et Rosh Kol Adat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to  their families, according to their father’s household, by number of the names and every male according to their head count; from  twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. Abravanel, the 15^th century Portugese commentator points out the apparent contradiction in the two types of census:  the first being found in the Sefer Shmot, and the second in Parsha Bemidbar. “Surely this (Bemidbar) is just the opposite of what the Torah had commanded on an earlier occasion (Sefer Shmot Parsha Ki Tissa).” There in Ki Tissah, they poll (a tax) was taken.  “How could the Almighty have commanded them here to number them by their polls?” Abravanel notes the word “Tifekedu Otam” – you shall “account for them” (according to Rashi and “accounting” is a Poll or a levied tax).  Ramban, the 12^th century Spanish commentator and philosopher points out that Tifkedu is an expression of visitation, remembrance and providence.  

The Census in Parsha Bemidbar was a census to determine those who were eligible to fight, who will be asked to perhaps give their lives for the welfare of the nation.  If and when the time came and they did have to lay down their lives who would have remembered them? Who would have mourned them? Who would tell stories about them and carry on their name?  L’Mishpechotam L’Veit Avotam Mispar Sheimot    to their families, according to their father’s household by number of the names. Perhaps that is why in nearly every small town, at the town square, there is a monument for those who gave their lives. The loss of those fine young men would have been most felt by the small towns and villages they grew up in and the communities in which they were associated. Yes, Memorial Day might be the first unofficial day in summer in the United States, but it is also a day in which people should take a moment and appreciate what so many have done in service to their country.

Peace,

Rav Yitz

The Greatness Of Their Movement Is Just As Small As It Is Grand (John Barlow & Bob Weir - "Walk in the Sunshine")

While the Jewish world was celebrating Shavuot, it just so happened that the second day of Shavuot coincided with the Memorial Day Holiday in the United States.  During last Monday afternoon while walking with my children from lunch, I commented that it was Memorial Day in the United States. Our son asked what Memorial Day was. I explained that Memorial Day is the day when Americans remember all the soldiers who died while serving their country.  Our son thought for a moment and said that “I guess if you die for your country that must make you a hero.” Then he asked the next question. “Do you have to die for your country in order to be a hero?” I thought about the following Aggadah, (rabbinic legend) that a teacher once told me about the definition of a hero. One day Rebbe Yochanan was bathing in the Jordan River. Resh Lakish, who was a gladiator, also went to bathe in the river. Only seeing Rebbe Yochanan from the back with his long hair, Resh Lakish mistook him for a woman. When Resh Lakish called out to Rebbe Yochanan, needless to say, he was a bit surprised. Once the two men regained their composure, Rebbe Yochanan said, "Your strength should be devoted to Torah." "Your beauty should be devoted to women," replied Resh Lakish.  Rebbe Yochanan said, "If you repent, I will let you wed my sister, who is even more beautiful than I."  Resh Lakish undertook to repent, but the great gladiator was left so weakened by his decision to repent, he didn't even have the strength to gather up his gear. Then Rebbe Yochanan had him read Scripture and study Mishnah. Subsequently, Resh Lakish became a great man, a great scholar, and Rebbe Yochanan's right hand man (Babylonian Talmud Baba Metziah 84a).

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. On the day the tabernacle was finally completed, each leader of each of the twelve tribes brought gifts. Each day, a different tribe brought these gifts.

Of course, none of these events have anything to do with the Midrash about Resh Lakish's leaving the gladiator world and entering the world of Torah. However, before the twelve tribes bring their respective offerings, we read about those individuals who, if they so choose, can take upon themselves vows of abstinence. They are called Nazarites. In the Haftorah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. The Nazir's vow of abstinence consists of no wine nor grapes, no haircut, no contact with the dead (this includes parents and siblings). His abstinence is a vow of purity; he shall not have any contact with death. "All the days of his abstinence he is holy to God." (Num. 6:8). Interestingly enough, the minimum time frame of this vow is only 30 days. That is all it takes to be considered heroic within this community: no grapes, no haircuts, and no contact with death. 

Ironically, when the Nazir's vow expires, sometime after thirty days, he cannot just re-enter society. Instead, he must bring two offerings to the Kohen: a burnt offering and a sin offering. A sin offering: imagine that! Here is an individual who has voluntarily taken on more restrictions. Here is an individual who has successfully achieved a higher degree of piety. Now, in order to re-enter society, that individual must bring a sin offering. Is this the price for greatness? What is the sin? The sin is that the individual, in his/her attempt to achieve a higher level of piety, must voluntarily cut him/herself off from the community. This contradicts much of what we read in the book of Leviticus and even in Numbers. One is separated from the community when deemed impure by coming into contact with death. Separation from the community is a means of maintaining the spiritual purity of the community. The object is to remain in the community and elevate the holiness and purity of the community. The Nazir's actions contradict the aims of the community. The Nazir cannot join the community in Kiddush. The Nazir cannot prepare appropriately for an upcoming holiday with the rest of the community. (According to Halacha, one prepares for a holiday by cutting hair, washing clothes, and preparing festive meals.) Nor can the Nazir, along with the community help those who grieve. As a result, the Nazir must atone for voluntarily separating him/herself from the community. In a very real sense, there is a bit of a mixed message. Torah recognizes that there are those individuals who may adopt certain fanatical love for Mitzvot and God. However, it is quite clear that the laws regarding the Nazir do not condone fanatic behavior. To the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, voluntarily cutting oneself off from the community, is a sin. One must atone for this behavior.

So where is the heroism? Heroism is not found in self-absorbed large actions. Heroism is not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is found in the humility of small actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet improvement of the community and the world without calling attention to oneself. Heroism was Resh Lakish. Heroism was coming into the community. Heroism was the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasadim (Acts of Loving Kindness). We learn that heroism and greatness is something we can all achieve. So I explained to my son, that sometimes Heroism and Greatness does not mean one has to die for one’s country. Sometimes heroism and greatness is doing the best one and even succeeding in extremely difficult circumstances. He nodded and said if he behaved, acted like a mentsch, and grew up to be a good person maybe that would make him a hero. I nodded my head and smile.

Peace,

Rav Yitz

Count the Angels dancing on a Pin (Barlow/ Weir - Weather Report Suite Part II: Let it Grow)

The weather says late spring. The leaves on the trees have sprouted, the flowers are in bloom, the rain is warm, the bees are buzzing, and swimming pool owners have opened up their pool. Canada celebrated Victoria Day earlier this week which marks the beginning of the summer season. This Monday, the United States will celebrate Memorial Day thereby marking the beginning of the summer season in the U.S. For me it means baseball season. It means that at least four nights a week, my poor wife has to be fight for my attention as it is torn between my job, my family and the New York Yankees. Here in Canada, I have quickly learned that it is not baseball season quite yet. Sports headlines begin with the same story every night and will continue until the middle of June. The focus is playoff hockey and the quest for Lord Stanley’s Cup. Whatever the team sport of choice – Hockey in Canada or Baseball in the U.S; anyone who has ever played a team sport has learned a powerful, age-old, sports adage. “There is no ‘I’ in TEAM”. The adage means that the individual must forsake his/her ego for the good of the team. Everyone on the team has a role. If that role is not executed with efficiency and excellence, then the team’s effectiveness is compromised and the risk of losing games increases. For anyone who has participated in a group activity outside of a team sport: a play’s cast, a band, the army, a business, or a family, very frequently the individual must sacrifice for the good of the group. Individual satisfaction must be linked to group satisfaction and success; otherwise tension between the individual and the group will increase. When the individual possesses the same sense of purpose as the group, forsaking one’s ego is quite easy. When the group achieves success, forsaking one’s ego is also quite easy. When there are clearly defined roles and expectations, forsaking one’s ego is easier. Simultaneously, members of successful groups do not have the attitude of, “that’s not my job, I don’t know” or, “they don’t pay me for that, so I can’t help you”. Instead, their attitude is to “pick up the slack” and “play within their skill level”. Again, ego gratification is sublimated for the good of the team.

This week’s Par shah is Bemidbar. Bemidbar marks the start of the fourth Book of the Torah, Sefer Bemidbar (the Book of Numbers). If the Book of Leviticus focused upon all the ritual and ethical behavior a community must observe in order for “God to dwell among it”, The Book of Numbers focuses upon something quite different. Sefer Bemidbar consists of lists, lists of names, numbers and places. The Book begins and ends with a census. The Book begins with B’nai Yisroel still wandering from place to place as they completed their first year free from captivity. As they begin their second year, there will be more narrative, and more events. The Book of Numbers concludes with B’nai Yisroel’s temporarily dwelling in one spot for the next 38 years, overlooking the Promised Land.

Parshah Bemidbar begins with God commanding Moshe to count the people. Then God commands Moshe to organize the people according to tribal formation around the Mishkan. Three tribes are in each of the four directions: three in the North, three in the South, three in the East and three in the West. The tribe of Levi, (the priest) was not counted in this census because it occupied the center of the camp. Instead of the first born from other tribes serving in the Mishkan, the Levites became the designated tribe to serve God in the Mishkan. Counting the Levites was the second census. In Parshah Bemidbar, we also read a list of names. These are the designated leaders of each tribe. Every tribe has a place within the camp, every tribe has a flag, and every tribe has a leader. The Parshah concludes with another census, this time it is limited to a particular family within the tribe of Levi.

Every tribe had a role. Every tribe had a place. Every tribe had a function. The Midrash Tanchuma Bemidbar 12 explains that when God suggested the arrangements and roles for the tribes, Moshe questioned the idea. “Now there will be disputes between the tribes.” Moshe reasoned that by assigning certain tribes to certain places, other tribes would become envious and grow disenchanted with their place within the camp, relative to the Mishkan. God explained that there was no need to worry. Each tribe’s designated spot was based upon Jacob’s sons’ positioning around Jacob’s coffin. Each tribe had a clear and proper place within the greater community. There was no fighting, no bickering, nor any disenchantment. VaYa’Asu B’nai Yisroel kChol Asher Tzivah Adonai et Moshe, Kein Asu – “The Children of Israel did everything that God commanded Moshe, so did they do” (Num.1:54). Knowing their role or their place had a positive effect. Each tribe had a defined space and specific function that insured the welfare of the community.

Towards the end of the Parsha, the census for the Levite tribe begins. The first family with the Levi tribe to be counted was the Kohatite family: Moshe and Aharon’s family. The Kohatite family was assigned a certain task in regards to the maintenance of the Mishkan. Remembering what happened to Aharon’s two eldest sons when they inappropriately approached the Mishkan back in Parsha Shemini; clearly this family bears an inordinate amount of risk to life and limb in regards to its particular responsibilities. V’Zot Asu Lahem V’Chayu V’Lo Yamutu B’Gishtam et Kodesh Hakodashim, Thus shall you do for them so that they shall live and not die; when they approach the Holy of Holies Aharon U’VaNav YaVo’u V’Samu Otam Ish Ish Al Avodato v’El Masa’o –, Aharon and his sons shall come and assign them, every man to his work and his burden. (4:19). Rabbi Ovadiah Sforno, an Italian Renaissance commentator explains that each of the Hohatites should be appointed to do a specific task in the breaking down and carrying of the Mishkan. They should be so organized in order to insure an orderly approach to the Mishkan. Otherwise they will invariably compete with one another in order to be the first one and someone might get jostled. The jostling could result in someone knocking into the Mishkan thus bringing death upon himself.

So, what can we learn from Parsha Bemidbar? First we learn that every individual counts and every individual has value. We only count that which has a perceived value, such as: money, cd’s, cars, and whatever we have collected over the years. God ordered two censuses. B’nai Yisroel mattered to God; each individual must have had value. Otherwise, God would not have counted. From this we learn that a community’s strength is only as great as the individuals that comprise that community. Second, we learn that everyone must have a role, or a function within that community. Each individual must have a means to contribute to the community. By reaching out to the individual, recognizing how each contributes to the whole, and each individual’s contribution, the larger group benefits. A family, a team, a community and a nation can achieves holiness.

Peace,

Rav Yitz