 No Extra Word: We know that there is no extra word or letter in the Torah. This means that every word or letter in the Torah teaches us something which we would not know otherwise. It is, therefore, all the
more surprising that the Torah repeats each and every korban (sacrifice) of each of the twelve Shevatim (tribes). Each korban is exactly the same as all the others. There is not the slightest difference in all the korbanos. If so, why repeat them? It would seemingly have sufficed to state something to the effect that this is the korban which all the Shevatim brought. Why the repetition of the same korban over and over again?
Mind Over Matter
What the Torah is teaching us here is that it is not the physical cows, sheep and lambs which are the korban but the intrinsic essence of each Shevet which makes the korban. Just like davening (praying), even though all the words of everyone’s davening are the same (they were composed and structured by the Anshei Knesses Hagedolah, The Men of the Great Assembly, circa beginning of the Second Temple Era), nevertheless, everyone’s davening, if said with feeling and concentration, is different. In the same way, korban (sacrifice) comes from the word karov (close). Bringing a korban brings one close to Hashem. As we know from the brachos (blessings) of Yaakov Avinu (our father), every Shevet had its own strengths and spirituality. The physical aspects of the korban, the cows, sheep and lambs were only the vessels which each Shevet filled, as it were, with its own individual spirituality. Reuven’s korban, therefore, was not Shimon’s and Shimon’s was not Yehuda’s.
Life and Death
As an analogy, two people can do the same action but, because of their differing reasons for doing it, the actions can be completely different – even opposite. Tom just had a heavy operation. The pain is excruciating. He is given a strong drug to carry him over till the pain subsides. For him, taking the drug is an act of life. Paul is shooting the same drug in some back alley for “kicks”. For him it is an act of death.
In the same way, the feelings, the emotions, the drives, the essence of the person himself can make his action completely different from, seemingly outwardly, the very same action of his neighbor. This is what the Torah is teaching us here. “… and he (Yaakov) blessed them (the Shevatim) … each according to his appropriate blessing.” They were all different. Therefore, Reuven’s korban was not that of Shimon and Shimon’s korban was not that of Yehudah.
Gestalt
“This was the dedication of the altar … twelve silver bowls, twelve silver basins … twelve bulls, twelve rams …” After the Torah tells us what each Shevet brought, it tells us the totals which, of course, is twelve (the number of Shevatim) times one. One can do their own math. Why should the Torah specifically tell us that the total was twelve times what each individual brought?
The answer is that the Torah is teaching us that the whole, at least in this case, is greater than the sum of its parts. What the whole nation brought is more than just twelve times what the individual brought. It becomes a new entity. The best analogy is from a minyan (a quorum of ten). A minyan is composed of ten men. However, it is more than ten individual men. It is now a minyan. The Shechinah (Hashem’s Presence) now dwells amongst it. By doing the math for us, the Torah is teaching us that indeed, the math is deceiving. Twelve times a korban, when it comes from the nation as a whole, is a completely new entity and kedushah (holiness). Twelve times one is not twelve, but something new and higher. “This was the dedication of the altar …”
Matnas Kehunah and the Sotah
Why is the Parshah (the Torah verses) of Matnas Kehunah (gifts required to be given to the Kohen) next to the Parshah of Sotah? “If you will hold back the Kohen’s gifts you will need to go to him to bring the Sotah.” What is the connection?
The Korbanos
The purpose of the korbanos (sacrifices) is to bring peace between the Jewish people and their Father in Heaven. When a person does a cheit (sin) there is chas v’shalom (G-d forbid) an anger and estrangement against the person. Through teshuvah (repentance) and a korban, Hashem forgives the person. Peace is restored. There are korbanos brought without a cheit, which are, so to speak, good will gestures, called Shlomim (Peace) that further the concept of peace. “The korbanos bring peace … those who received the Torah (Yisroel) bring korbanos as it says …”
Peace was the trait of Aharon the Kohen. “Be from the ‘students’ of Aharon, love peace and chase after peace.” As Chazal (the Sages) said regarding Aharon, that he constantly attempted to make peace between a man and his friend and between a man and his wife.
The appeasement, so to speak, and the bringing of peace between Hashem and Yisroel is done by the Kohanim through their service. An understanding of the priestly gifts is that they are a rendering of our gratitude, appreciation and thankfulness to them for this. A remnant of this in our day, when there is no service, is the minhag (custom) to give a yasher koach (thank you) to the Kohanim after they duchen (bless the people).
The Ungrateful
One who does not feel gratitude, appreciation and thankfulness in that he holds back his priestly gifts does not recognize all that the Kohanim do for him in bringing peace between Hashem and Yisroel. Therefore, in his own house he will not have peace. He will have to bring his wife to the Kohen as a Sotah.
The reason is that one who does not appreciate what the Kohanim do probably does not appreciate what others do either including his wife. This can cause her to be unhappy with him.
Hashem’s Name Backwards
I started writing the following ma’amar so that everyone would understand it. However, the translations, transliterations and explanations made it so wordy that no one would want to wade through it. I therefore decided to just state the rule. The examples given might not be understood by all.
The four letter Name of Hashem (Yud K Vov K) connotes Rachamim – Mercy. However, when it is found in a backward sequence, it connotes the attribute of strict Justice. The Rabbeinu B’Chai states that this happens ten times in the Chumash (the first five books of the Torah).
The Tower of Babel
The Rabbeinu B’Chai brings one example from the pasuk (verse) “…ha’aretz umisham hefitzam Hashem …” The yud of Hashem, the heh of hefitzam, the vov of umishom and the heh of ha’aretz is the Yud Keh Vov Keh backwards. This shows us that the attribute of strict justice was extended against them to disperse them over the entire world.
Nevertheless, mercy was included also as it says, “Hashem saw,” “Hashem said” which is the normal rendering of Hashem’s Name connoting mercy, because they were unified and friendly with each other.”
The Sotah
Another example is brought by Rabbeinu B’Chai on this week’s Parshah, “… minchas kena’os hi uveyad hakohen yiyu…” The first letters of the words “hi uveyad hakohen yiyu,” the yud of yiyu, the heh of hacohen, the vov of uveyad, the heh of hi, spell out the shem backwards to show that strict judgment is extended against her.
Homon
The Maharam Schiff states that Esther said, “…yavo hamelech v’Homon hayom…” The first letters come out to Hashem’s Name in the proper sequence which shows mercy for the Jewish people. Homon, however, wanted to change it to din, strict justice, and therefore said, “V’chol zeh einenu shoveh li” The last letters of each word, the yud of li, the heh of shoveh, the vov of einenu and the heh of zeh is the name of Hashem backwards.
The end was that the trait of mercy extended itself on behalf of Yisroel, thereby bringing strict justice on Homon. “Ki cholsoh eilov hara’ah” The last letters of each word, the yud of ki, the heh of cholsoh, the vov of eilov, the heh of hara’ah are in the proper sequence of Rachamim.
Now you can have a share of this Torah learning!
Become a partner of “THE TORAH CONNECTION”
through sponsoring an issue, and you will have a share
in this limud hatorah reaching hundreds of people weekly.
In honor of a spouse’s birthday, to merit a refuah shlaima,
or for a loved ones yahrtzeit there is no greater gift
than the gift of Torah - the gift of eternity.
Patron $400
Diamond Sponsor $200
Sponsor $100
Please respond to:
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
or 410 358-4675
Thank You
Tax Deductible – Bais Efraim Institute,
A married woman who comes under suspicion of infidelity (see Artscroll commentary on Chumash Numbers 5:12-14).
Rashi Numbers 5:12 from Brachos 63a
Kohanim are required to bless the people at certain times (Numbers 6:23-26). In Israel it is said daily. Outside of Israel only on Yomim Tovim (Holidays).
See Michtav M’Eliyahu Book 1 p. 46-47 regarding one who is unappreciative.
It is prohibited to say or write the Name as it is pronounced. One does not even say or write the letters of the Name in sequence even without the vowelization. Therefore, a “K” is substituted for the “Heh.”
This concerns a Sotah. See Artscroll commentary on Chumash ibid 12-14 for an explanation of what transpired for one to become a Sotah.
This, of course, is only if she is indeed guilty. If she was suspected unjustly she will be blessed. If, however, she is indeed guilty, since there were no witnesses to an actual deed, an admission of guilt would have necessitated a divorce but without further ramifications. However, if she knows that indeed she is guilty but does not admit it, she adds to her culpability by allowing Hashem’s Name to be erased into the water she is to drink and then swearing falsely. All this together causes the attribute of justice to be extended against her.
Drushim Nechmodim end of Chulin. See also Rabbeinu B’Chai Numbers 1:51.
 |
Subscribe to this comment's feed
Subscribe
