Parshas Bamidbar - Chag HaShavuos 5785
- Torah Tavlin
- May 29
- 3 min read
קח את הלוים תחת כל בכור בבני ישראל ואת בהמת הלוים תחת בהמתם והיו לי הלוים אני ה' ... (ג-מה)
There is a fascinating pshat from the משך חכמה. The Gemara (Megillah 26b) makes a halachic distinction between items that come in direct contact with דברים שבקדושה, known as תשמישי קדושה (e.g. a Sefer Torah mantel), and items that are a step more removed, known as תשמישי דתשמיש (e.g. outside plastic for a Tefillin bag). The former retains its holiness and mustn’t be discarded, while the latter may be discarded once no longer in use. What is the source for this differentiation? He says the chiluk can be extrapolated from this week’s sedra, where the Torah refers to both, the Kohanim and the Leviim as "לי", belonging to Me, Hashem.
The Leviim, however, as the Torah states, are "נתונים לאהרן ולבניו". So while the Kohanim are "קדשים יהיו", a תשמיש קדושה, the Leviim are a תשמיש דתשמיש. And the halacha is that if a Kohen commits certain aveiros, he becomes defiled, and is prohibited from eating Teruma. A Levi, on the other hand, in the same scenario, is still permitted to eat from his maaser. The reasoning can be because a Levi is a lower kedusha than a Kohen. This is the source for the aforementioned contrast between a direct תשמיש and a secondary one. (He uses this to explain other distinctions עיין שם.)
In Parshas Yisro, the posuk says, "ואתם תהיו לי ממלכת כהנים וגוי קדוש". The Beis HaLevi (drush 17) explains that through קבלת התורה, Klal Yisroel attained an elevated level of kedusha. Similarly, there are two types of kedusha in hekdesh. One is קדושת דמים - hekdesh will use the value of the designated item. The other is קדושת הגוף, an intrinsic holiness that exists not only in the monetary aspect but in its entire essence (e.g., a korban). Hence, when Klal Yisroel became a holy nation, which degree did they receive? The rule is that if someone is מועיל, he uses a money related hekdesh incorrectly, the object reverts back to חולין. However, regarding kedushas haguf, the rule is, יש מועל אחר מועל. The kedusha remains intact. Regarding Hashem’s nation, Hashem says, "בנים אתם למקום". Even when you sin, you are still Mine. In other words, our holiness is part of our DNA, a קדושת הגוף so to speak, and can never be lost. Let us take pride in this realization and live up to what’s expected of a גוי קדוש, and show the world what it means to be a yid.
אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים ... (שמות כ-ב)
Why are these opening words of the עשרת הדברות, which speak to all of Klal Yisroel, said בלשון יחיד, singular form? Chazal sayמעמד הר סיני was not just a communal event. It was a קבלת התורה for each yachid as well, in their own unique and individual way. Hence, the posuk is talking to each person: I am your (singular) Hashem - אלקיך not only אלקיכם.
The Gemara in Shabbos describes the scene at that monumental occasion. "ויתיצבו בתחתית ההר". Hashem was כפה עליהם הר כגיגית, and told the Yidden, “If you’re mekabel the Torah, great. But if not, שם תהא קבורתכם.” There are two obvious questions. First, Klal Yisroel had already declared "נעשה ונשמע", so what was the need for this open threat at this time? Second, why is the word "שם" used? It should have said "פה" - right here you will be buried. Again, the following yesod is part of our mesorah, has been passed down for generations, and complements the above machshava.
Granted, Klal Yisroel in unison, "כאיש אחד בלב אחד", had already proclaimed "נעשה ונשמע". But Hashem came to them again on Shavuos and said that is not sufficient. I don’t need only a communal commitment. I need each of My children’s steadfast pledge as well. Because each yid has his private cheilek in Torah which no one else has! At times, this concept gets distorted and people tend to look around at others wistfully wishing they had their strengths. If only I had the talents, brains, passion, of “yenem” then I would really shteig and be able to accomplish. Hakadosh Baruch Hu says that’s not what I need from you. I need you to fulfill your tafkid using your unique characteristics that I provided you with.
If however, you are not “tzu-frieden” with your own G-d-given talents and capabilities, then "שם" - there, you’ll cause your own demise. Meaning the concept of "שם" - there, I wish I was someone else, will only harm you.
May we be zocheh, b’siyata dishmaya, to be mekabel HaTorah on a personal level; each person committing to actualize his own kochos, bringing Hashem a nachas ruach.