Wednesday, June 24, 2009

A THOUGHT ON PARSHAS KORACH



"...b'artzam lo tinchal v'chelek lo yi'yeh lecha b'socham..."
"...you will not inherit their land nor have a portion among them..." (18:20)

The Holy Land was apportioned for each of the Tribes of Israel. Each inherited a province. The Tribe of Levi and their Kohanim kinsman did not get a portion of the land. HaShem promised them that "Ani chelkecha v'nachalascha b'toch Benei Yisroel" - I shall be your portion and your inheritance in the midst of the tribes.

The Levites and Kohanim were given sacred tasks. They devoted their days and years to the service of HaShem, through their avoda and through their readiness to guide and teach those who turned to them. Rather than sustain themselves through working the land, they were given the tithes and other field offerings which came from the other tribe's produce.

The Ralbag finds in these offerings a deeper message. The tithes were more than a means of supporting those devoted to the sacred work. Recall that there were twelve tribes of Israel. By rights and numeric precision, each tribe would be granted one twelfth of the terrain. However, Levi did not get a share. What became of his twelfth?

The answer the Ralbag proposes is that each of the other tribes gave up a tenth of its own produce. Collectively, that was an equivalency to the portion which Levi had missed out on. Getting a tenth of each tribe's produce was in lieu of getting the land which would produce such produce. On very technical grounds, a tenth (tithe) is a greater amount than a twelfth, but the Ralbag reasons that this larger amount took on additional significance. Ten, in our tradition, holds a sacred message. Ten signifies a point of transcendence, as we see on Yom Kippur, which is ten days into the New Year, and ten is the number signified in the scripturally-based concept "asiri kodesh." There are nine major celestial bodies in our visible heaven, and ten symbolizes that reality far beyond human grasp, which is our symbol for the Holy. Hence, the Levites and the Kohanim were given their "share" which also captured the message of their dedication to the Holy. Ten is the holiest number that you'll ever do.

We can understand the ruling of Chazal that in giving tithes, one should never give via estimate or imprecise reckoning in a way in which he might give less, or even more, than the required tenth. Giving a portion of that exact amount was a reminder to us about the holy status of the avodos, and receiving a tenth was a reminder to the Levites and Kohanim that it was HaShem who was their Portion, and their inheritance was above and beyond the tribal territories. Their inheritance was a mission of holiness.

Good Shabbos. D Fox

Friday, June 19, 2009

A THOUGHT ON PARSHAS SH'LACH

"...u're'isem oso u'zchartem es kol mitzvos..."
"...and you will see it and remember all the commandments..." (15:39)

Wearing fringes on four-cornered garments is a commandment and the Torah further tells us that by looking at the fringes, tzitzis, we will somehow remember all of HaShem's mitzvos. Many have pondered the meaning of this clause, and have explored the ways in which tzitzis can remind us of all of the 613 Biblical commandments. Perhaps the interpretation most familiar to us is the one cited by Rashi, who enumerates the numbers of knots and strings and adds the sum to the gematria of the word tzitzis and produces a total of 613. For the thinking person, or one versed in versatile arithmetic, this formula might work as a bridge between seeing, calculating and remembering.

The Ralbag, on the other hand, offers a different approach. It is one which seems to veer from his general style, which is typically quite linear and direct. Here, the Ralbag ventures into a more spiritual contextual realm, while offering a different number formula. He first observes that the tzitzis garment is worn throughout the day, and since it embodies a mitzva, it serves as an ongoing reminder that we are meant to serve HaShem through all of His mitzvos. He then observes that there is a relationship between G-d consciousness and obedience to G-d. Just as one who denies G-d will ultimately scoff r'l at all of His commandments, one for whom G-d is a reality is motivated to serve Him, which will take place through his observing all of His commandments. Seeing "it" (oso) is a step towards "seeing" Him (Oso.) How so?

Now come the numbers: there are four corners, which symbolize the four elements of the earth and universe - earth, wind, fire and water. These are the elements of the lower or material world. The many strings extending from each corner symbolize the complexities of the world, all of the compounds and derivatives and products which come from the four elements. Nothing exists or materializes without some interaction between the four elements, and this idea is captured by the fringes descending from each of the four elemental corners. Intertwined within each fringe cluster, however, is a sky-blue string. This is the higher-realm symbol. It signifies that although there are derivatives and products yielded by the lower elements, there is Heavenly handiwork to be found within and around each and every act and compound. This reminds us that nothing is, in fact, new or independent in this universe. Everything is materially interdependent, and everything is in turn essentially dependent upon HaShem.

Each corner's fringe cluster is identical. This is to remind us that HaShem is One and that regardless of the context or setting, it is His indivisible and unitary force and will which are a constant, and a constant Presence. The Ralbag adds that if we wish, we can find other numerical allusions in the fringes. There are seven white strands with a surrounding thread of blue. This may symbolize that even in the higher realm, that of the seven firmaments (as in "seventh heaven") there is still the Highest Presence, Above and beyond, as signified by the eighth strand of blue. We can also read into the strings another numerical formula: each string cluster has eight strands and five knots. This is 13. When we hold the strands of the front corners in hand (as some do during She'ma) they total 26. That is the gematria of the Name of HaShem.

What makes the Ralbag's interpretation different from most of the other ones is that his view of "seeing and remembering" has to do with remembering HaShem, not remembering the commandments. He reasons that consciousness of HaShem is the compelling factor for our serving Him. By remembering Him, we remember the importance of obeying all of His commandments. Lower mathematics yet higher spirituality, I think.

Good Shabbos. D Fox

Thursday, June 11, 2009

A thought on Parshas Behaloshecha

"...u'le'chaper al Benei Yisroel...""...and to atone for the Children of Israel..." (8:19)

The Torah outlines the tasks of the Levites. Their duty was to transport and assemble the physical structure of the traveling mishkan, and to serve ancillary roles as musicians and singers during the sacred service. The priestly Kohanim, on the other hand, engaged in the actual service, dispatching sacrificial offerings and related rituals.

It is easy to see how the Kohanim facilitated the atonement of the Children of Israel. They were our agents, our appointed ones, in seeing that the offerings were brought forth on our personal and our collective behalf. The Levitical role in brining about atonement, however, is less clear. How do portage and song facilitate kappara?

The Ralbag offers a pair of thoughts here. Back in Parshas Mishpatim. the Ralbag helped us understand the term sher'us - service - as relating to the term shir - singing. The Levites, we know, served HaShem through their singing. This week, the Ralbag builds on this idea. We find later in the Torah (Devarim 18:7) that they are told "..v'sher'es b'Shem HaShem.."
which is often translated as "and they shall serve in the name of G-d." However, the Ralbag understands that it means that the Levites, when they sing, are serving through the use of HaShem's Name." The word b'Shem means serving with the Name. This means that while the Kohanim are serving HaShem, the Levites are elevating that sher'us by actually employing or utilizing HaShem's Sacred Name within their consecrated songs. In that sense, rather than viewing their music as an ancillary facet of the ritual, we can view their singing as a spiritual and transcendent sanctification of the numinous and the intangible. In that sense, the singing, with its audible yet immaterial offering, ascends to the heights which the material incense and smoke ascend to as they transform from the physical into the ethereal. The Levite offers up his own essence. This is a profound symbol of atonement. Thus, as our verse says, the Levite is also me'chaper al Benei Yisroel.

The second thought offered by the Ralbag (as to the atoning feature of the Levite's work) refers to the more mundane and material labor he performs. He carries, constructs and re-assembles the physical components of the mishkan. Only the Tribe of Levi can do this. Those who are from the other tribes are forewarned against touching and tampering with the mishkan. We had to keep away from that material much as we had to keep away from Mt. Sinai.

Now, if one were to chance upon the unattended mishkan material, he might have the urge to make contact with it, even to touch it with awe and devotion. As long as the Levite was in charge, however, and tended to it, he safeguarded it, and us, from such forbidden contact. In that way, the Levi saw to it that his brethren remained safe and enjoyed Divine protection and oversight. That was his way of atoning for the nation.

The offering up of one's self through one's talents and gifts brings about kappara. Being responsible for one's own responsibilities and avoiding confusion and chaos can also assure loving kappara from Above.

Good Shabbos. D Fox

Thursday, June 04, 2009

A thought on Parshas Naso

"...v'samu es Shmi al Benei Yisroel va'Ani avarach'em..." (6:27)
"...and they shall place My Name upon the Children of Israel and I will bless them..."
The Torah recounts the Blessing of the Kohanim which is bestowed upon the Jewish people. After declaring its three stanzas, HaShem promises us that when the Kohanim "place His name" over us that He will bless us.
Many are the wise explanations given by our great scholars about this linkage between the blessings uttered by the priests, and that given by HaShem. Fewer commentaries, however, explain the concept of "placing the Name."
The Ralbag offers an original interpretation. We know that no blessing can be granted a person without HaShem's willing it. The "blessing of the priests" is ultimately delivered and fulfilled by HaShem. The priests are catalysts for that blessing.
What does it take for that blessing to come about? It is surely more than the kohanim chanting the words and HaShem "rubber stamping" it!
The key here lies within the concept of "placing the Name." That clause begins, in the Sacred Tongue, with the word "v'samu." That can mean to place or to put. Where else do we find that word? When we recite the Sh'ma, the Torah says "v'samtem es Devorai al le'vavchem v'al nafshechem" - and you should place My words upon your hearts and your souls (Devarim 11:18). "Placing the words, placing the Name" means to attain a higher consciousness of HaShem. It means that one learns to think and feel and sense the Divine Presence in our lives and to draw closer to Him.
Learning to draw close is the real catalyst for meriting the power of a bracha. The task of the kohanim does not begin, nor end, with the uttering of their bracha. Their task is to inspire us in the quest of seeking out the Divine, and modeling the process of closeness. When they facilitate this, that "puts His Name upon us." To the degree that they succeed, the potency of their blessing and its impact upon our hearts and souls grows stronger. When His Name is securely placed upon and within us, the words of the blessing take power.
So, according to the Ralbag, the verse means, "First the kohanim must inspire you by teaching you how a Jew develops a consciousness of Me. This must become important to you, and a way of life with you. Once the kohanim have thus placed my Name upon you, when they then recite the birchas kohanim, I will grant you those blessings."
Imagine a setting where those chosen few who are kohanim understand this essential part of their task, and inspire us to do more than listen to their blessing. They can place the Name of HaShem upon us, and we can embrace the words with rapture.
Wishing you a good Shabbos. D Fox