Reb Ginsbourg: Purifying the Levites

What is the method of purifying the Levites and why is it written after the offerings at the Tabernacle dedication? Commentators weigh in on the meanings below the surface.

Abarbanel introduces his commentary on the purification of the Levites by saying:’Now there remains to expound the third level of the servants of Hashem: the Leviim, as after the Torah mentioned earlier (12:3);’And behold I took the Leviim’- and commanded that they be taken for His service in place of the first-born - it was necessary that He command how they were to be purified for His service, as is the case with every person who is elevated in standing, which requires that he undergo steps indicating his new level - as was done with Aaron and his sons, and the Princes.

‘Therefore this parsha does not come to announce the taking of the Leviim in the place of the first-born, as this was already related earlier - but to describe the manner of their purification.’

The Torah relates the manner of their purification:(38:5-19):’Hashem spoke to Moshe saying:’Take the Leviim, from among Bnei Israel, and purify them.. Sprinkle upon them water of purification, and let them pass a razor over their entire flesh and let them immerse their garments, and they shall become pure.

They shall then bring the offerings prescribed in the passage,’you shall gather together the entire assembly of Bnei Israel. You shall bring the Leviim before Hashem and Bnei Israel shall lean their hands upon the Leviim. Aaron shall wave the Leviim as a wave-service before Hashem from Bnei Israel, and they shall remain to perform the service of Hashem. The Leviim shall lean their hands upon the heads’ of their two bulls’, to provide atonement for the Leviim.

‘You shall stand the Leviim before Aaron and his sons, and wave them as a wave-offering before Hashem. So shall you separate the Leviim from among Bnei Israel, and the Leviim shall remain Mine.

‘Thereafter, the Leviim shall come to serve the Tent of Assembly; you shall purify them, and you shall wave them as a wave-service. For presented presented are they to Me from among Bnei Israel, in place of the first-born.. For every first-born of Bnei Israel became Mine..on the day that I struck every first-born in the Land of Egypt I sanctified them for Myself. I took the Leviim in place of every first-born among Bnei Israel.

‘Then I assigned the Leviim to be presented to Aaron and his sons from among Bnei Israel to perform the service of Bnei Israel in the Tent of Meeting and to provide atonement for Bnei Israel, so that there will not be a plague among Bnei Israel when Bnei Israel approach the Sanctuary.’

Rashi comments:’Take the Leviim’: Take them with words: You are fortunate that you have merited to become attendants of the Omnipresent.

‘And you shall gather the entire congregation: Since the Leviim were submitted as an atonement offering instead of them, let they (the Israelites) come and stand with their offerings (viz: the Leviim), and rest their hands upon them.

‘For all the first-born.. are Mine:’The first-born are Mine by right, for I protected them among the Egyptian first-born, and I took them for Myself until they erred through the golden calf, so now:’I have taken the Leviim.’

Sforno adds:’The Torah here duplicates - in passuk 16:’Presented presented are they’, the Leviim to Me’ - ‘to teach that the Leviim presented themselves, to service, as the Torah writes - in Parashat Ki Tissa, concerning the sin of the golden calf - ‘Whoever is for Hashem, to me’ - and all of the tribe of Levi assembled around Moshe.

‘And presented - also - from Bnei Israel, that they should sustain them, from the tithes, as payment for their service, for the people.’

Rav Zalman Sorotzkin asks rhetorically:’Why was this parsha juxtaposed to the parsha of the princes and of the menorah?’ - and answers:’Because Aaron was down-hearted, that he was not among the princes in the inauguration of the Sanctuary, and that neither was his tribe- Levi.

Hashem appeased him:’Yours is greater than theirs, as you will light the candles of the menorah - and Aaron was appeased.

‘But what of his tribe? True, the princes of the other tribes offered on behalf of their tribes - as well as themselves personally, but the ‘offering’ of Aaron - the lighting of the candles - was a ‘personal service’, which could not be performed on behalf of others, just as one cannot don tefillin on behalf of others - so what was the ‘offering’ of the tribe of Levi?

‘Therefore, Hashem juxtaposed the parsha of ‘take the Leviim’, for service in the Sanctuary - truly ‘greater’ than the ‘once only’ offering of the princes.’

The Siftei Kohen also sees the juxtaposition in the nature of an appeasement of the tribe of Levi -Aaron personally having been appeased.

Elucidates the Rav:’As Rashi brings, they were appeased by the words of Moshe, ‘taking them, by telling them of their reward, to be chosen to serve Hashem.’

Adds Rav Sorotzkin:’The shaving of the hair of the body’, alluded to removal of any מותרות :’unnecessary extras’ - its removal on the day of the purification of the Leviim - that from that day on, they were to abstain from unnecessary luxuries, as befits their new spiritual level.’

The Siftei Kohen adduces another reason for the shaving:’It comes to distinguish and separate them from the rest of the people, as befits and denotes their new level.’

Rav Moshe Sternbuch adds: ’Let us note that purification from tzaraat - ‘the affliction of ‘leprosy’ - also required the shaving of the entire body.

‘One of the reasons given for this, is that since he was guilty of speaking lashon hara against others, the Torah decided to remove him from the presence of others - to outside the encampment, and to be shaved - so that his appearance is different from those of other people, and this distancing will - hopefully - cause him to restrain what comes out of his mouth, and to abstain from speaking lashon ha’ra about others.

‘It would appear that this reason also could apply to the requirement that the Leviites shave themselves, as part of their purification - as they will thereby look different from other people, which they are - being the army of Hashem, who need to be able ‘to swim against the stream’, in their sanctified role- unlike the materialist view of many, though this may lead to the others viewing them ‘as afflicted’ - like those struck by tzaraat.

The Malbim expounds:’The parsha of the purification of the Leviim was said on the day of the erection of the Sanctuary, as the Leviim were at that time mingled with the rest of Bnei Israel, and Hashem therefore commanded that they be separated, and purified.

‘There were two wavings of the Leviim - one by the hand of Aaron, and the other by the hand of Moshe - as each one had a different instruction, as two separate matters were done with regard to the Leviim: One, that Bnei Israel gave them to Hashem, as till then the first-born performed His service, but now the Leviim took their place - and, to this, Aaron waved them, as the shaliach of the people, who had ‘given’ them, to henceforth perform this service of Hashem.

‘The second matter, was that the Leviim were given to Aaron, to assist the Kohanim in their work - such as the slaughter of the offerings, the removal of their skins and the transport of the Sanctuary - to this end, Moshe waved them, as the Shaliach of Hashem, to ‘give’ the Leviim to Aaron.

TheTorah now gives the reason for the two wavings:’Because they are given..’- meaning: the reason for the first waving, is that they were given to Me - to Hashem - in place of the first-born, and therefore need to be sanctified - therefore, Aaron waved them, as ‘to Hashem and His service.

‘The reason for the second waving - by Moshe - as Moshe was Hashem’s shaliach, and - after they became Hashem’s from the first waving - they were now given by Hashem, to Aaron, ‘from Bnei Israel’, to aid the Kohanim in their work, which till then was imposed on all of Bnei Israel.

‘After this, the Leviim came to perform their service in the Tent of Meeting, before Aaron’ - as they had, by the second waving been given this role, this by Moshe, as to which it says:’As Hashem commanded Moshe on the Leviim, so he did to them’ - which was by the second waving, which was by Moshe.’

Rav Shimshon Raphael Hirsch notes:’There were three wavings - waving being known to signify sanctification.

‘By these three wavings, the Leviim are sanctified to their role, as appears from the parsha: Israel sanctify them to Hashem, Hashem sanctifies them to Aaron, and Aaron and his sons sanctify them to serve in the Sanctuary.

‘We therefore find it said- in the name of Hashem, in the name of the people and in the name of Aaron and his sons, the Leviim capture and fulfill their role - this being brought to the attention of the people by the three wavings - first, the ‘giving’ of the Leviim by Bnei Israel to Hashem, and the two subsequent wavings.

‘Only after the Leviim have been given by Bnei Israel to the Kohanim, do they enter and serve in the Sanctuary - and this only for ‘the Needs of Heaven’, and not the private needs of the Kohanim.’

The Kli Yakar comments:’The Torah in our parsha, sometimes uses the language of לקיחה, and sometimes the language of נתינה: given - and we need to clarify this.

‘Also- why does the Torah replicate the word נתונים נתונים הם: they are given, given to Me’ - yet this is immediately ‘contradicted’ by the Torah saying:’I took them to Me’.

‘It appears that this led the Midrash to expound:’Take the Leviim’: לשמי: For My Name, for rule.

‘By this, all our difficulties are resolved, as we find the language of לקיחה: taking in regard to the exchange of the first-born, as it says:’in place of every first-born, לקחתי: I took you to Me’ , in passuk 16.

‘The explanation is, that the Leviim were chosen for three things: two of subjugation, and one of rule - the two of subjugation: their bodies to bear the Sanctuary, and their souls as atonement for Bnei Israel.

‘It therefore says:’And Bnei Israel lay their hands on the Leviim’, as if they were their offering and atonement.

These two things were not imposed by Hashem on the Leviim because the first-born were disqualified, but because the Patriach Yaakov gave a tithe from all that he had, as he had twelve sons, to whom he added ‘Ephraim and Menashe, like Reuven and Shimon will be to me’ - take away the four first-born to the four mothers, and we are left with ten.

‘From them, he gave Levi , but as he said:’עשר אעשרנו’ - doubling the tithe, therefore he also added the חומש : twenty percent, leading to him sanctifying Levi to the One Above, in two things: his body to the work of the Sanctuary, and his neshama, as atonement - as if he gave two portions, alluded to by the doubling of the words נתונים נתונים: given, given to Me from Bnei Israel’ - as they were given from the Patriach Yaakov - who, of course, is our Israel - as it immediately elucidates the two matters:’to do the service of Bnei Israel..’ and to atone for them.’

‘However, when the language of לקיחה : taking, is used - that Hashem took them without Yaakov giving, meaning by rule - as was the case with the first-born - who were disqualified, and whose role was given to the Leviim - He said:’I took the Leviim in place of every first-born, I took them to Me - from which the Midrash expounded: לשררה : by force, this being that every-one of Bnei Israel was obligated to give them tithes, this being why he was called לוי: alluding that he was ‘accompanied’ by gifts - and this is a precious exposition.’

Abarbanel- whose introductory comments we brought at the outset - notes:’Hashem commanded here several things: First:’Take the Leviim from among Bnei Israel’, as they were mingled with the rest of the people, and commanded that they have their own separate place in the encampment; second: and purify them’ - prescribing what was to be done to them, including the sprinkling of the water of purification, as till then they had not been as careful to avoid impurity as their new position now required.. Third:’to shave all their body’ - this, too, to remove any of the contact with impurity which may have attached to them. Fourth:’to immerse their soiled garments -all of this to prepare their souls to their new sanctified status, as was the case before Matan Torah.

‘It then said:’And you shall draw the Leviim before the Tent of Meeting’, so that they not err to think to enter it, as did the Kohanim, whom they were to assist in their service.’

A parting gem from the Be’er Mayim Hayim:’’You shall bring the Leviim before Hashem’(8:10)- the purport of this is not clear, as there had already been a command to draw them near to the Tent of Meeting(8:9).

‘Perhaps this alludes to bringing the souls of the Leviim to a higher level - to be ‘standing before Hashem’ Above, where He would confer on them all of His choicest blessings, for success in their new roles, to be worthy to serve Him.’

Reb Neuberger: A Narrow Bridge

 

NARROW BRIDGE

“Kol ha olam kulo gesher tzar me’od … the whole world is a narrow bridge. The main thing is not to be afraid.” 

Attributed to Rabbi Nachman of Breslov, these words have been popularized in a beautiful song composed by Rabbi Baruch Chait. They have become famous because they represent the mood of sensitive people around the world. Life is dangerous. Sensitive people know that they need the constant help of Hashem to survive. 

We are now in a particularly challenging moment in history. Who knows what is coming next? One looks over the side of the “narrow bridge” and sees a deep chasm below. 

When I was a child, I was constantly afraid. Other people didn’t notice, but my imagination conjured up every kind of fearsome event. None of them – not even one! -- ever materialized, but that did not prevent me from living in fear. 

Then I discovered Hashem. I discovered Hashem because I had to discover Hashem! Hashem is not only the Creator and Master of the World, but He is also our Father. He holds our hand as we “walk through the valley of the shadow of death.” He is not only “Malkainu,” our King, but also “Avinu,” our Father. 

Thus, “the main thing is not to be afraid.” 

Shavuos has passed. We are now in the Season of Summer. I happened to see the luach for the coming year, 5787 and I became frightened. 

Do you remember the year 5784 (2023 in the English calendar)? Do you remember what happened on October 7? On that day, the world almost ended for Israel. That was the day on which the animals invaded from Gaza, and a war began that has not yet ended and will probably not end until Moshiach comes. 

"The harvest has passed; the summer has ended, but we have not been saved. Over the disaster of the daughter of my people I have been shattered." (Yirmiah 8:20-21)

In 5784/2023, the first day of Rosh Hashanah fell on Shabbos. That is a fateful occurrence, for when that happens, we do not blow shofar on that day, and the shofar is the Heavenly intercessor to awaken mercy on our behalf. 

Prior to that Rosh Hashanah, Rabbi Moshe Sternbuch Shlita”h issued a statement which recalled the earth-shaking words of the Aruch l’Ner, as follows: “in the years that Rosh Hashanah falls out on Shabbos, Klal Yisroel has had either a very good year … or, chas v’Shalom, the opposite….” Cosmic events occurred in the years on which Rosh Hashanah fell out on Shabbos, some great, some catastrophic. 

Listen to this list: both the Churban Bais Rishon and the Churban Bais Shaini occurred in years on which Rosh Hashanah fell out on Shabbos! Similarly, September 11, 2001 occurred during such a year! Conversely, extremely great events also transpired in such years, like building the Mishkan and entering the Land of Israel under Yehoshua! 

It all depends on how we, as a People, keep Shabbos, because the decree of not blowing shofar on Rosh Hashanah all depends on Shabbos. If we as a nation magnify and glorify our observance of Shabbos, then we will b’ezras Hashem merit to see great events. It all depends on how we, as a People, keep Shabbos. 

I am stressing “we as a People.” It is not just I who needs to keep Shabbos; it is not just “you.” It is Am Yisroel. There was a time when we were all together, in one place, in one land. Golus and tragedy have scattered us, and now we have been flung to the four corners of the earth. 

But notice what is happening, my friends. Our enemies in every country are doing us a big favor! They are isolating us. They are hunting us. They are pushing us together. By surrounding and isolating us they are also bringing us together, even against our will. Everyone will remember that the Nazis, ymak shemo, did not care about the level of our observance (although it is true that their most violent hatred was directed against the “Shas Yidden”). Every Jew, even the one who claimed he was not Jewish, was a victim of their hatred. 

So it is today. We are becoming increasingly isolated everywhere in the world. Ironically, as with all things, it is “l’tova,” for the good, because when that happens we will all be forced to admit who we are. I grew up in a world of people whose entire lives were directed at denying their Jewishness. But today that is becoming increasingly difficult. 

When we stood at Har Sinai, we were like “one man with one heart,” (Rashi on Shemos 19:2) That was a prerequisite for receiving the Torah. When we as a Nation return to Hashem in teshuva we will see the greatest events in history unfolding before our eyes, events whose magnitude will exceed the splitting of the Yam Suf and the drowning of the Mitzriim. We will see a world without enemies, a world in which the Shechina will be in our midst and the Bais Hamikdosh will stand in Yerushalayim, which will be the capital of the world.

It all depends on us. It all depends on teshuva. It all depends on Shabbos!

Narrow Bridge

GLOSSARY

Bais Hamikdosh: The Holy Temple

B’ezras Hashem: With G-d’s help

Churban Bayis Rishon: Destruction of the First Temple

Churban Bayis Shaini: Destruction of the Second Temple

Golus: Exile

Har Sinai: Mount Sinai

Luach: the Jewish calendar

Mitzriim: The Ancient Egyptians, who enslaved our ancestors

Shaas Yidden: Jews whose lives are devoted to Torah study 

Shechina: the Presence of G-d 

Teshuva: repentance

Yam Suf: The Reed Sea, where the Egyptians were drowned

Ymak Shemo: “May their name be erased”

Lamdeini Event Strengthens the Next Generation of Lomdei Torah

 

A powerful evening of inspiration and chizuk was recently held for the talmidim and families of Lamdeini, bringing together leading gedolei Yisroelto strengthen the next generation in the importance and sweetness of limud Gemara.

Nearly 150 talmidim and fathers gathered for the organization’s annual event, which focused on encouraging children to develop a lasting connection to Torah and Gemara learning. The program was arranged by Lamdeini, an organization dedicated to helping talmidim succeed in learning through personalized guidance and one-on-one support from specially trained avreichim. Working together with the mosdos Torah across the country, the organization has become a valuable source of encouragement and direction for many children navigating the challenges of learning.

The evening opened with an engaging educational program and special Avos u’Bonim learning session, as the kol HaTorah filled the room with warmth and excitement. The talmidim participated enthusiastically in interactive activities centered around Gemara and Chag HaShavuos, creating an atmosphere of genuine ahavas HaTorah.

A highlight of the evening was the arrival of the Gedolei Yisroel, including: 

מרן הגאון הגדול רבי דן סגל שליט״א

הראשון לציון הגאון רבי דוד יוסף שליט״א

הגאון הגדול רבי יצחק ברקוביץ שליט״א
הגאון הגדול רבי יצחק קולדצקי שליט״א

and הגאון הגדול רבי יוסף אפרתי שליט״א.

 

The Gedolim addressed the gathering with heartfelt words about the greatness of Torah learning and the responsibility to pass the mesorah on to the next generation. Maran HaMashgiach, shlita, spoke passionately about the eternal value of Torah and praised the tremendous work being done to help talmidim connect to learning. Rav Yitzchok Kolodetsky, shlita, emphasized that true happiness and fulfillment can only come through dedication to Torah.

One of the most emotional moments of the evening came during the recitation of Pirkei Tehillim, led by Rav Yitzchak Berkovits, shlita, followed by the moving amiras Tefillas HaShlah. The atmosphere reached another level during the heartfelt Kabbalas Ol Malchus Shamayim led by Maran HaMashgiach, shlita, with the entire crowd responding together with deep emotion.

The Rishon LeTzion, Rav Dovid Yosef, shlita, encouraged the tzibbur to remain steadfast in strengthening Torah learning and transmitting its values to future generations, while expressing gratitude to the Ribbono Shel Olam for the gift of Toras Emes.

The event’s impact remains deeply felt by the talmidim and parents, many of whom left inspired and uplifted by the warmth, encouragement, and powerful messages shared throughout the evening.

Enjoying the evening’s opening activity

A partial view of the crowd

crowd

Rav Yitzchok Kolodetsky with Rabbi Meir Oratz, Founder and Director of Lamdeini

 (L-R) Rav Don Segal, Rav Yitzchak Berkovits and Rav Yosef Efrati

The Iron Law of History: Don't Mess With the Jews

 

 

 In this thought-provoking episode of Simcha’s Sessions, investigative journalist Simcha Jacobovici shifts the lens on the global rise of "Jew hatred." Instead of looking at it from the usual perspective, Simcha delivers a powerful message rooted in history and theology: the nations that turn against the Jewish people are ultimately the ones who destroy themselves. While modern media and political correctness try to sanitize the issue with terms like "antisemitism," Simcha looks at the stark historical reality. 

From Ancient Egypt and the Assyrians to the Babylonians, Romans, and Nazi Germany—every superpower that attempted to crush or expel the Jewish people has vanished into history, while the Jewish nation remains. In this video, we discuss: 🔹 Why "antisemitism" is a pseudo-scientific term used to mask raw Jew hatred. 🔹 The biblical and historical patterns of those who curse the Jewish people. 🔹 How empires from Pharaoh to Rome collapsed after turning against the Jews. 🔹 Why the rising trends of hate in modern hubs like New York are a danger to the future of those societies, not just the Jews. 

 Join the Conversation History shows a consistent pattern, but what do you think this means for our modern world? Let’s discuss in the comments below. Support the Channel: 👍 Like this video if you found it insightful.

Eiezer Meir Saidel: Double Whammy - Behaalotcha

  

Double Whammy - Behaalotcha

׆ וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ. וּבְנֻחֹה יֹאמַר שׁוּבָה ה' רִבְבוֹת אַלְפֵי יִשְׂרָאֵל. ׆ (במדבר י, לה-לו)

 

Slap bang in the middle of parshat Behaalotcha we have something that is quite unique in the Torah – a "mini" chumash consisting of only two psukkim. In the Gemara (שבת קטז ע"א) Rebi says that that the two psukkim above constitute an entire chumash on their own. This would mean that there are not five books in the Torah, but seven. Sefer Bamidbar would in essence be divided into three separate sefarim - the section before these two psukkim, these two psukkim, and the section following these two psukkim. If so, you would have to find another name instead of "chumash" (meaning five), perhaps "shivash" (meaning seven).

 

Another opinion (Rabban Shimon ben Gamliel) in the Gemara above says that this is not a separate sefer, it is just a short parsha of two psukkim which are "out of place", they were relocated here from a few psukkim above. They should sequentially follow the passuk וְנָסְעוּ הַקְּהָתִים נֹשְׂאֵי הַמִּקְדָּשׁ וְהֵקִימוּ אֶת הַמִּשְׁכָּן עַד בֹּאָם (במדבר י, כא). The reason that these two psukkim were relocated is –

 

לְהַפְסִיק בֵּין פֻּרְעָנוּת רִאשׁוֹנָה לְפֻרְעָנוּת שְׁנִיָּה. פֻּרְעָנוּת שְׁנִיָּה מַאי הִיא? "וַיְהִי הָעָם כְּמִתְאֹנְנִים" (במדבר יא, א). פֻּרְעָנוּת רִאשׁוֹנָה? "וַיִּסְעוּ מֵהַר ה'" (במדבר י, לג)

 

To separate between two פֻּרְעָנוּיוֹת. The first is when Am Yisrael hurriedly travelled away from Har Sinai like a "child runs out of school", so that HKB"H should not "add more mitzvot" (כלי יקר במדבר י  , לג). It showed a lack of gratitude for receiving the Torah. The second is the parsha of the מִתְאֹנְנִים, when Am Yisrael began complaining for no good reason (מלבים במדבר יא, א).

 

Instead of having two serious קִטְרוּגִים against Am Yisrael, one immediately after the other, HKB"H in His mercy told Moshe to separate them with our two psukkim above. The fact that these two psukkim are enclosed between two reverse letters "nun" ׆, it is as if they are in parentheses, meaning this is not their true place.

 

There are many questions on this seeming "anomaly" in the flow of the Torah, for example "Why specifically these two pssukim and not any other(s)?"

 

In this shiur we will try to explore the answer to this pointed question. What makes these two psukkim so special, that they are either considered a sefer on their own in the Torah, or powerful enough to reduce the קִטְרוּג against Am Yisrael? What power do they have?

 

Let us begin with the passuk וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה. As we know, whenever we take a sefer Torah out of the Aron Kodesh we recite this passuk. The passuk refers to the travelling of the Aron HaBrit in the Midbar.

 

There were numerous miraculous properties pertaining to the Aron HaBrit.

 

It was a kind of "anti-gravity" device. The Midrash says that despite its immense weight (from the pure gold Kaporet and Kruvim), not only was it not a burden for the Levi'im of the family of Kehat who carried it, on the contrary – the Aron "carried its carriers" (ילקוט שמעוני, שמואל ב' ה', רמז קמ"ב).

 

During their travels in the Midbar, the Aron would travel at the head of the camp and eradicate any snakes, scorpions and thorny brush in its path. It would disperse and defeat any enemies who tried to waylay Am Yisrael (תנחומא פרשת ויקהל סימן ז), like a kind of a D-9 Caterpillar tractor (lehavdil) .

 

While travelling in the Midbar, Am Yisrael did not need to climb any mountains or rappel down cliffs. The Aron would turn mountains and valleys into flatland (ר' בחיי, במדבר י, לה).

 

The Malbim on the passuk וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ explains the difference between an אוֹיֵב and a שׂוֹנֵא. An אוֹיֵב is an enemy who is overt in his enmity to Am Yisrael, one who assembles an army to fight us. HKB"H will rise up and disperse this overt type of enemy and his forces. A שׂוֹנֵא is a more surreptitious type of enemy, who hates Am Yisrael in his heart, but does not openly gather forces to fight us, he does it malevolently behind the scenes, out of the public eye. HKB"H will rise up and make this type of enemy flee.

 

The Or HaChayim on this passuk says the enemies in question here are not physical enemies but spiritual ones. The Or HaChaim's shita is that Am Yisrael had to travel for 40 years in the Midbar to gather up all the lost נִיצוֹצוֹת, the shattered fragments of Adam HaRishon's neshama that were dispersed around the world after he sinned. The enemies אֹיְבֶיךָ and שַׂנְאֶיךָ that the passuk is talking about are none other than the one and only yetzer hara. We know that that the yetzer hara is called אֹיְבֶיךָ, from parshat Ki Teitzei כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶיךָ (דברים כא, י) and the Kli Yakar (ibid.) says it is talking about the war with our yetzer hara. We also know that another name for the yetzer hara is שׂוֹנֵא from the Gemara (סוכה נב, ע"א). The Aron therefore had a dual role, dispersing both physical enemies and the spiritual forces in Heaven that supported them.

 

The Aron was a kind of a "smart weapon", that had a kind of "sensor" which could identify the person carrying it. If the identity of the person was "verified", the weapon would work. If not, it was "disabled". Many modern guns employ such mechanisms to prevent unauthorized usage of the weapon, for example, if a criminal snatches a policeman's gun and tries to fire it at him. We see an example of this in sefer Shmuel when the sons of Eli tried to take the Aron to fight against the Philistines (שמואל א, פרק ו). Since Am Yisrael were not worthy, the "weapon", the Aron was not "verified" and it did not work.

 

The Aron is a repository for the luchot, which are basically the written contract, the covenant between Am Yisrael and HKB"H. As long as we are upholding the covenant, the Aron wields its power. When we break the covenant, the Aron is "disabled".

 

The second passuk in this "mini-sefer" is וּבְנֻחֹה יֹאמַר, which we recite in shul every time we return a sefer Torah to the Aron Kodesh.

 

The Baal HaTurim says that the word וּבְנֻחֹה in the passuk is spelled with the letter ה, when grammatically it should be the letter ו (וּבְנֻחוֹ). He explains that the letter ה signifies the encampment of Am Yisrael surrounded by four flags and in the center - the flag of Levi, a total of five flags.

 

Chazal (שמות רבה פרק כ, פרשה כט, ב) tell us that when HKB"H descended to give Am Yisrael the Torah on Har Sinai, He was accompanied by an assembly of 22,000 angels, as it says in the passuk רֶכֶב אֱ-לֹקִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן (תהילים סח, יח). The word רִבֹּתַיִם means "two רְבָבוֹת", i.e 2 X 10,000 = 20,000. The word אַלְפֵי means two thousand (using the principle מִעוּט רַבִּים שְׁנַיִם – when you have something mentioned in the plural without a specific number, it means two), making a total of 22,000.

 

These angels were all carrying "flags" symbolizing the purpose/mission that HKB"H had assigned them. Am Yisrael saw these flags and said "We want flags too, like the angels!" HKB"H acquiesced to their request, as it says נְרַנְּנָה בִּישׁוּעָתֶךָ וּבְשֵׁם אֱ-לֹקֵינוּ נִדְגֹּל, יְמַלֵּא הֹ' כׇּל מִשְׁאֲלוֹתֶיךָ (תהילים כ, ו).

 

When Am Yisrael encamped, וּבְנֻחֹה יֹאמַר, it was with רִבְבוֹת אַלְפֵי יִשְׂרָאֵל, 22,000, in the camp of Levi (במדבר ג, לט). The entire encampment of Am Yisrael had 27 (rounded off from 27.272727) assemblies of 22,000, making a total of 600,000. The number 27 is זַךְ indicating the purity of Am Yisrael (also a reference to the Menorah at the beginning of the parsha). 27 is also וַיָּזֶד, as in the passuk וַיָּזֶד יַעֲקֹב נָזִיד (בראשית כה, כט). Yaakov was not simply mixing a stew, he was creating the blueprint for the Geulah of his descendants. וַיָּזֶד יַעֲקֹב נָזִיד in gematria is כמנפ"צ – the letters of the Hebrew alphabet that differ when they appear at the end of a word (sofit letters ךםןףץ). Each of these five letters contains a codeword for the different stages of the Geulah (במדבר רבה, קרח, פר' יח, כא) –

 

The first Geulah was when Avraham was redeemed from the furnace of Ur Casdim, לֵךְ לְךָ (בראשית יב, א) - double ך.

The second was when Yitzchak was saved from Avimelech, וַיֹּאמֶר אֲבִימֶלֶךְ אֶל יִצְחָק לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ (בראשית כו, טז) - double מ.

The third was when Yaakov was saved from Eisav, הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו (בראשית לב, יב) - double נ.

The fourth was when Moshe returned to Egypt with HKB"H's "code word" for the Geulah פָּקֹד פָּקַדְתִּי אֶתְכֶם (שמות ג, טז) - double פ.

The fifth and final Geulah is when HKB"H sends Mashiach, הִנֵּה אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת הֵיכַל ה' (זכריה ו, יב) - double צ.

 

Now we have a deeper understanding of these two psukkim. It is not simply two random psukkim creating a buffer between two פֻּרְעָנוּיוֹת. They are two specific psukkim with enormous power, here on earth against human enemies and in Heaven, against the spiritual enemy. These two psukkim give us a greater insight into the encampment formation of Am Yisrael in the Midbar, which reflects the מֶרְכָּבָה of HKB"H.

 

The Baal HaTurim says that the passuk וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ has twelve words in it, corresponding to the last passuk in the Torah which also has twelve words וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כל  יִשְׂרָאֵל.

 

Similarly, the passuk וּבְנֻחֹה יֹאמַר שׁוּבָה ה' רִבְבוֹת אַלְפֵי יִשְׂרָאֵל has seven words in it, corresponding to the first passuk in the Torah which also has seven words בְּרֵאשִׁית בָּרָא אֱ-לֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ.

 

Therefore, these two psukkim encompass the Torah "from beginning to end" and are therefore, like Rebi says in the Gemara, a sefer all on their own.

 

The Ba'al Haturim goes on to say that these two psukkim combined have 85 letters. The Gemara (שבת קטו, ע"ב) says the minimum number of letters a כְּתַב קֹדֶשׁ (like a megillah or a klaf of a sefer Torah) has to have in order to permit saving it from a fire on Shabbat, is 85 letters and brings the example of our two psukkim above. The Baal HaTurim says that brit milah (the word מילה is 85 in gematria) therefore saves a Jew from the fire of גֵּיהִנֹּם. The חיד"א says that saying these two psukkim every day is a segula against any kind of צָרָה (for those who believe in segulot).

 

The Shibolei HaLeket (קטו) brings it in the reverse order to the Baal HaTurim. He says that since מילה is 85 in gematria and brit milah is דּוֹחֶה שַׁבָּת, so too if a כְּתַב קֹדֶשׁ has 85 letters, it is also דּוֹחֶה שַׁבָּת and you may save it from a fire on Shabbat.

 

To wrap up, I would like to bring a hidden reason for the power of the two psukkim above, that is not visibly apparent, you have to dig deeper to find it.

 

When I say the words "בְנֻחֹה" and "בִּנְסֹעַ", what association does that remind you of? Stopping and resting, vs. getting up and moving?

 

It is reminiscent of the passuk בְּשָׁכְבְּךָ וּבְקוּמֶךָ (דברים ו, ז), referring to … קְרִיאַת שְׁמַע.

 

Now for an incredible gematria that is worth a million dollars! The passuk וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ in gematria is the same as twice the passuk שְׁמַע יִשְׂרָאֵל ה' אֱ-לֹקֵינוּ ה' אֶחָד.

 

In other words, reciting קְרִיאַת שְׁמַע twice a day has the same awesome power as the Aron HaBrit did in the Midbar.

 

What is the connection between the Aron HaBrit and קְרִיאַת שְׁמַע? The Aron HaBrit is the repository of our covenant with HKB"H, the covenant where we accepted upon ourselves עֹל מַלְכוּת שָׁמַיִם at Har Sinai. The first time שְׁמַע יִשְׂרָאֵל was recited, according to the Gemara (פסחים נו, ע"א) was by the Twelve Tribes at Yaakov's deathbed, reaffirming their covenant with HKB"H and accepting upon themselves עֹל מַלְכוּת שָׁמַיִם. Therefore, the Aron and קְרִיאַת שְׁמַע are one and the same.

 

Just like the מֶרְכָּבָה of HKB"H present in the camp and having the Aron in front protected Am Yisrael during their travels, so too does reciting קְרִיאַת שְׁמַע in the morning and at night protect us from all dangers of the day and night, physical and spiritual.

 

The Shulchan Aruch (אורח חיים סימן סא, סעיף קטן ג) says that קְרִיאַת שְׁמַע consists of 245 words and then the chazan repeats ה' אֱ-לֹקֵיכֶם אֱמֶת, making a total of 248 words, which correspond to the רמ"ח אֵיבָרִים in the human body. The Mishna Brura (ibid.), quoting a מִדְרָשׁ נֶעְלָם, says that since each word of קְרִיאַת שְׁמַע is linked to a part of the body, by reciting each word of קְרִיאַת שְׁמַע precisely and with kavana, we in fact cure that part of the body linked to that word in קְרִיאַת שְׁמַע.

 

Since we do not know exactly which word is connected to which part of the body, we must be meticulous in reciting every single word precisely. This is not some superstition - it is Chazal telling us how to cure our physical bodies of all ailments. Who would be prepared to relinquish the health of a part of their body? Would you be prepared to relinquish the use of a finger, an ear, an eye?

 

We have no conception of the awesome power of קְרִיאַת שְׁמַע and what we are risking when we race through it (or skip it entirely, chalila). We must say each word precisely, without combining or swallowing letters, for example עַל-לְבָבֶךָ, we must pause between the lamed at the end of עַל and the lamed at the beginning of לְבָבֶךָ. If we do not it reads like one word, עַלְבָבֶךָ and we have missed one body part – it could be a fingernail, or it could be an aorta in the heart. Are you prepared to take that chance? Other examples are וַאֲבַדְתֶּם-מְהֵרָה separating the last mem of וַאֲבַדְתֶּם and the first mem of מְהֵרָה, עֵשֶׂב-בְּשָׂדְךָ, etc. Some siddurim have a "hyphen" separating such word combos that are often not read correctly. Similarly, we must say all words with the letter zayin audibly and not whispered – it is impossible to pronounce a zayin properly בְּלַחַשׁ. Words like מְזֻזוֹת, וּזְכַרְתֶּם, זֹנִים, תִּזְכְּרוּ.

 

Most of us take between 2-3 minutes to say קְרִיאַת שְׁמַע. The Baal HaTania, used to take over ten minutes to recite קְרִיאַת שְׁמַע. His talmidim asked him why he took so long? He responded "If you had 248 precious diamonds in your pocket, wouldn't you count each one meticulously to make sure none were missing?"

 

It is such a fundamental principle - it is the first mitzva with which the Mishna/Gemara begins - מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית (ברכות א, ע"א).

Birkot קְרִיאַת שְׁמַע after בָּרְכוּ begin by describing the shira of the angels (קָדוֹשׁ קָדוֹשׁ, קָדוֹשׁ and בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ). These are followed by the bracha immediately preceding קְרִיאַת שְׁמַע which is all about לְקַיֵּם אֶת כָּל דִּבְרֵי תַלְמוּד תּוֹרָתֶךָ בְּאַהֲבָה - referring to עֲשִׂיָּה, observing the Torah. Finally, it is followed by שְׁמַע יִשְׂרָאֵל itself – referring to שְׁמִיעָה. It is the exact template of נַעֲשֶׂה וְנִשְׁמַע that Am Yisrael declared at the foot of Har Sinai! a technique used by angels. The Gemara (שבת פח, ע"א) says בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל נַעֲשֶׂה לְנִשְׁמָע יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן מִי גִּילָה לְבָנַי רָז זֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ.

 

Reciting קְרִיאַת שְׁמַע is therefore equivalent to standing at Har Sinai and receiving the Torah! It is therefore also the tikkun for Am Yisrael running away from Har Sinai like school children.

 

שְׁמַע יִשְׂרָאֵל are amongst the first words we learn as children. Even the furthest removed from Yiddishkeit, hearing שְׁמַע יִשְׂרָאֵל, reawakens some lost memory within them. There are many stories that tell of young Jewish children in tsarist Russia who were kidnapped and conscripted into the Russian army and decades later were walking past a shul and heard שְׁמַע יִשְׂרָאֵל which brought them back to their roots.

 

After WWII, HaRav Yitzchak Isaac Halevi Herzog zt"l (grandfather of the now president), the first Ashkenazi Chief Rabbi of the State of Israel, travelled through Europe trying to find all the lost Jewish children who were taken by their parents to monasteries and convents and hidden from the nazis, and lost their Jewish identity. The Church denied that any Jewish children were there at all. How to determine whether they were Jewish or not? HaRav Herzog zt"l, in the short time they allocated to him in each monastery and convent, called out שְׁמַע יִשְׂרָאֵל. Suddenly he noticed a few children in response, raised their hand and covered their eyes. "They are Jewish children!" cried HaRav Herzog, who managed to save over 500 Jewish children whose parents perished in the Holocaust.

 

When the IDF was trying to identify the survivors of the October 7 massacre amongst the ruins of the Kibbutzim surrounding Gaza, they called out שְׁמַע יִשְׂרָאֵל and waited for a reply, to distinguish between Jewish survivors and Hamas terrorists wearing IDF uniforms waiting to ambush them!

 

שְׁמַע יִשְׂרָאֵל has become the war cry of IDF units before engaging in battle!

 

It is the most powerful rallying cry of our nation, because it lies at the heart of every Jew, religious or not. It is the symbol of our everlasting connection to HKB"H and our covenant with Him, as strong today as it was over 3531 years ago when it was first uttered by the Twelve Tribes.

 

When the Torah wants to make a break between the double whammy of Am Yisrael running away from Har Sinai and then complaining for no reason, it uses the most powerful weapon in the arsenal against the double whammy, the Aron HaBrit and שְׁמַע יִשְׂרָאֵל ה' אֱ-לֹקֵינוּ ה' אֶחָד. This is not a random rearranging of psukkim simply to provide a buffer, it is a formula for future generations to prevent and repair whatever   צָרוֹת will occur until the Mashiach eventually arrives with the codeword beginning with the letter צ, the last letter of the series of כמנפ"ץ.

 

בבי"א.

 

 

Shabbat Shalom

Eliezer Meir Saidel

Machon Lechem Hapanim

www.machonlechemhapanim.org  

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