The Traveling Aron

 Why is the parsha of ויהי בנסוע the parsha to separate between the events of פורעניות?  

The Baal HaTurim (Terumah 25:10) says ארון אותיות אורן שיש בה אורן של ישראל ואותיות נורא כי הוא אש אוכלה.  The Aron represents the fire of Torah and the middah of נורא.   

The Gemarah Yoma (69b) says the Anshei Knesset Hagedolah reinstituted saying in Shemone Esrai הנורא even after the golut since הן נוראותיו שאלמלא מוראו של הקב"ה היאך אומה אחת יכולה להתקיים בין האומות.  In other words, the fact that Klal Yisrael can survive through the golut is a fulfillment of the middah of נורא.  What ensures this kium through the golus?  The אור of the Torah.  It is the fact that the Torah is carried with us through all the stages of the golus, that will ensure there will be a וינוחו, that we will ultimately come to a final stop.  The Gemarah says that there are 85 words in the parsha of ויהי בנסוע which tells us that is the minimal amount of words to define a sefer Torah.  85 is פה, it is the Torah of the פה, the Torah שבעל פה that allows for this continuum. 

Choosing

In the Mishna the holiday of Shavuot is refered to as Atzeret.  Why does it bear this name if that is not the name the Torah says and if it is the correct name why does the Torah not call Shavuot Atzeret?  The holiday of Shavuot has no mitzvot attached to it as do the other holidays, why not?  The Magen Avraham (60:2) says when one says in ahavas olam/ahavah rabbah ובנו בחרת מכל עם ולשון one should have in mind Matan Torah.  What does Hashem's choosing of us have to do with Matan Torah?  

True bechirah is when chooses without any reason for the choice.  For the most part when one has a choice and chooses one way over the other, it is due to some reason or some favoritism to one choice over the other.  That is why one is hard pressed to find a choice made out of ultimate bechirah of purely choosing just for the sake of choosing.  When Hashem gave the Torah to Klal Yisrael is wasn't due to the positive traits within the nation but rather just due to the ultimate choice of Hashem.  Hashem desired, he chose Klal Yisrael to be the people to receive the Torah.  This is why Hashem offered the Torah to the gentiles.  Why bother if he knows they will not accept?  Because it shows that there was no favoritism in choosing Klal Yisrael, everyone had equal opportunity to obtain the Torah (Likutay Sichos volume 4 hasafos Shavuot.)  Reciprocally, Klal Yisrael chose to due the desire of Hashem.  Hence the aseres hadibros include basic commandments such as not to kill, steal, commit adultery etc. since even the most basic commandments are not fulfilled due to human understanding of the law but due to choosing to due the desire of Hashem (see Likutay Sichos volume 28 sicha of 12 Sivan.)  

The Kedushat Levi gives a few explanations of the name of the holiday being Atzeret.  One of his explanations is that there are no specific mitzvot attached to the holiday and the only thing that designates it as being a holiday is being עצור, stopping from work. In other words, every holiday has a mitzvah that reflects the mood of the holiday.  There is a reason, a logic for why we celebrate those days as special days.  On Shavuot, we are celebrating the ובנו בחרת, the innate choosing of Klal Yisrael by Hashem and that can not be limited to the container of specific mitzvot (see sicha ibid.)  However, why does the Torah not call the holiday Atzeret?  Possibly, the Torah refers to the holiday by what we have to do to be prepared, we have the weeks of preparation for Shavuot.  However, Klal Yisrael calls the holiday Atzeret to reflect the unlimited connection to Hashem established on the holiday.    

When To Stop When To Strive

In Parshas Bamidbar, we read about the arrangement of the tribes of Klal Yisrael in the desert, each encamped under its own flag. The Midrash (Bamidbar Rabbah 2:3) teaches that this concept of encampments under flags originated with a vision at Matan Torah: "When Hashem gave the Torah, twenty-two thousand angels descended with Him, all arranged in camps, each with flags. Klal Yisrael saw them and desired flags. Hashem said, ‘They desire flags? I will fulfill their desire."  What did Klal Yisrael see in the arrangement of the angles that was so inspirational and what is the significance of the flags?  The Meor Vashemesh explains that Klal Yisrael was moved by the order and individuality of the angels. Each malach had its own place, purpose, and mission — yet they were all harmoniously unified in service of Hashem. Klal Yisrael longed for that same clarity of identity and purpose.  The flag, in this view, represents the unique role of each tribe, and by extension, each individual Jew. This is a powerful message for us: Everyone has a place in Klal Yisrael. Even if our strengths are different , whether in Torah, chessed, prayer, leadership, or creativity, each person’s contribution is essential to the collective mission.  However, the Sfas Emes (5635)  offers a different interpretation of the Midrash.  The Sfas Emes sees the flag not merely a sign of where one is, but a banner pointing to something higher, a connection to something beyond the self. There are various natural levels of capabilities granted to the different forms of creations that exist in the world.  The flags carried by Klal Yisrael represent that we are not capped by the capabilities granted to us, but we have the ability to connect directly to Hashem.  The Sfas Emes cites the continuation of the Midrash that interprets the word דגל like the word דיגול, skipping or jumping.  Through a yearning to come close to Hashem, one can leap beyond their natural place, beyond their predetermined borders. 

In Parshat Yisro it says there was a boundary erected around Sinai so that people would not scale the mountain.  The Panim Yavos says it wasn't a physical boundary, but a boundary of extreme spirituality.  Why should people be restrained from going up the mountain if there was a greater kedusha present there?  Sometimes, a person can reach too high, too fast. If one attempts to connect to levels of holiness beyond their current capacity, it can become overwhelming and cause destruction.  Growth that is not balanced can be dangerous.

Chazal say the gentiles were offered the Torah and they refused because they felt they couldn’t stand up to the commandments.  Klal Yisroel accepted the Torah and that’s why they are the chosen nation.  The Sfas Emes asks why is Klal Yisrael given such credit for accepting the Torah, there was nothing in the Torah against Klal Yisroel’s nature?  He answers that what went against the nature of Klal Yisroel was to be contained within the boundary.  The nature of a Jews to climb higher and higher, to be contained is something a Jew has a hard time dealing with.  Since they listened to the commandment not to scale the mountain, it was proof that they would accept Hashem’s word even when it went against their nature. 

The two approaches in Midrash, although contradictory, are like most other things, the dualism necessary to find equilibrium.  On the one hand one has to know their place, be honest as to what their capabilities are but at the same time one can't feel complacent but must push themselves to expand their boundaries.  For a person to suddenly attempt to finish Shas every year when one is accustomed to learning daf yomi, that would probably be jumping beyond one's capabilities.  That would be going beyond the boundary, up the mountain.  But after one has gone through a few cycles of daf yomi, it may be feasible for a person to try to push the boundary a little, to maybe add some depth to the study, or adding to one's learning in another format.   Is one supposed to find their place and say I will not go further, not scale the mountain or should one push to grow beyond their place?  Both. Find your place. Know your identity. But never stop yearning for more.  

Coming Together

The sefer of Vakiyra finishes with the parshios of מעשר בהמה and בכור.  Why are these parshios placed here?  נעוץ סופן בתחילתן, the end always connects to the beginning.  Things must come full circle.  The beginning of Vayikra opens אָדָ֗ם כִּֽי־יַקְרִ֥יב מִכֶּ֛ם קׇרְבָּ֖ן לַֽי־הֹוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קׇרְבַּנְכֶֽם.  The Alter Rebbe says (in a Chassidic interpretation,) that אדם here refers to אדם עליון which inspires an individual to offer a korban, to sacrifice his animal desires to Hashem.  In other words, there is an external inspiration from G-d which is the catalyst for a person to do self work to connect with Hashem.  This is the message of the bechor and maaser as well.  The kedusha of bechor is infused into the animal by G-d, it does not come from the work of man vs. maaser which needs the designation of a person to give it kedusha.  The theme of external inspiration leading to man extending kedusha is represented by the bechor and maaser (based upon Likutay Sichos volume 17.) 

The Gemarah Shabbas (88a and Rav Nissan Gaon ad loc.) note many forms of three that were present at the giving of the Torah.  It was the third month, Moshe was the third child from Levi ,the third child etc.  What is the significance of three?  The Maharal says that three is a connection between two opposing forces.  The world and the Torah, the Divine Word, are separate.  Matan Torah unites these two opposing forces of physical form and spiritual holiness.  The Torah was put in to the world to infuse it with kedusha.  The sefer of Vayikra is the third sefer.  Berashis is G-d's creation of the world, the formation of the world set by G-d.  The second book Shemos also start with G-dly revelations but that leads into the building of the Miskan, man making an abode for G-d.  The book of Vayikra, the korbanot, is the fusion of the two.  The korbanot is the meeting of the אש שלמטה with the אש שלמעלה, where man and His Creator come together. 

The Days Count

The Ramban says (23:15) וספרתם לכם – כמו: ולקחתם לכם שתהא ספירה ולקיחה לכל אחד ואחד, שימנה בפיו ויזכיר חשבונו כאשר קבלו רבותינו. ואין כן: וספר לו , וספרה לה  דזבין, [שהרי אם רצו עומדים בטומאתם,] אלא שלא ישכחוהו.  For sefiras ha'omer,  one must count orally, but a zav and zavah who do not have to become tahor, they don't need to actually count the days.  The Nodah B'Yehuda (YD #2 124 note from the son) asks what's the difference, when one wants to become tahor why don't they need to count, just as they say a beracha on going to the mikvah? 

The Meshech Chachma says תספרו חמשים יום. הענין כי ספירה הוא בכל מקום על שיהא משונה מזולתו במכוון. וזה בזב וזבה וספרה לה שבעת ימים, הוא כי תראה במכוון שיום זה טהור ולא ראתה נדה וכן הוא זיבה, וכן קרי ופליטת ש"ז, והרי ימים אילו נספרין במה שהם טהורים ומכוונים מזולתן, אבל השבע שבתות מה ענין ספירתם מכוון, שיהא נשתנה מזולתו, אם לא דזה הוי ספירה ממש בפה,  In other words, sefirah means to designate the days as unique.  For the counting of a zav/zavah the days are designated by the fact that they lead to taharah.  However, when it comes to the counting of the omer, there is no chalos to the day that should make it designated as part of a count toward anything.  Therefore it is the act of actually counting, of explicitly counting the day that creates a chalos of a counted day.  

In light of this idea we can say this may be the intent of the Ramban.  The Ramban starts by telling us that sefirah must be done by every individual.  That means that the sefirah is not merely to not forget the days for if that was the entire yesod of the count, there would not be a need for every individual to count.  That derasha tells us that there is a mitzvah to create a chalos to the day and therefore, to designate these days one must make a verbal count. 

This may be why there are opinions that one cannot fulfill sefira through שומע כעונה for that only helps when all that's necessary is just words but when the words come to create a chalos of a counted day, for that שומע כעונה does not suffice (Kovetz Migdal Or volume 9 by Rabbi Ezra Schochet.) 

The importance of counting every day, Rabbi Nason writes in Likutay Halachos (Pikadon #4-5) is to teach us that every day is important.  By counting the day, one realizes that the days count.  Every day of a person's life is there to accomplish and grow.  Through the days of coming free from the tumah of Egypt until we receive the Torah, we drill this message into our heads and its imprint lasts throughout the year.

No Self

וכל אדם לא יהיה באוהל מועד בבאו לכפר בקודש

The Midrash asks but is not the Kohan Gadol himself a person?  The Midrash answers בשעה שהיה רוח הקודש שרוי עליו היו פניו בוערות כלפידים עליו.  The simple understanding is that the Kohan Gadol was elevated to angelic status and was not considered a person.  In the post, 'Are Angels Men' it was pointed out this seems to disagree with the opinion that even angles are prohibited to enter.  However, the Matnos Kehuna on the Midrash says that is quite difficult for the very previous line in the Midrash by the same opinion, Rav Abahu, says the figure that Shimon Hatzaddik saw coming into the Kodesh Hakadashim with him was Hashem Himself.  Why is he forced to say this?  For he holds the prohibition encompasses angles as well and if so, it must have been Hashem Himslef entering with Shimon Hatzaddik.  So he holds the prohibition applies to angels as well, so what it the answer of the Midrash that the Kohan Gadol was like an angel?  Rav Tzaddok (Pri Tzaddik Erev Yom Kippur #7) explains that the Kohan Gadol lost all form of gashmios upon entering the Kodesh Kadoshim and was elevated even beyond the level of an angel who has a form, albeit very refined.  When the Kohan Gadol entered, he was in total sync with his neshama which is directly connected to Hashem unlike an angel who is a separate being.  

The Mei Hashiloach says וכל אדם means that the Kohan Gadol must remove all vestiges of his אדםness, of his own self, when entering באוהל מועד.  He is not bringing in himself to make an offering to G-d but is there to receive from Hashem that which is totally beyond the human grasp. 

Putting the two Rav Tzadook with the Ishbitzer, the Kohan Gadol is not entering the Holy of Holies due to his great preparations but instead, he is entering into a complete state of negation of self to receive Divine inspiration way beyond one's own grasp.  

There is a discussion on otzer hachama forum as to the geder of this issur with some interesting stories. 

Learning To Speak

Why do the parshios of Tazria and Metzorah come in between the parsha of the inauguration of the Mikdash and the avodah of Yom Kippur? 

The Kabbalists tell us that the word פסח can be read as פה סח, the mouth was able to talk.  On  Pesach there was a redemption to the power of speech.  Previously, Klal Yisrael was under the rulership of פרעה which can form the letters פה רע, a bad mouth (Meor VaShemesh Pesach.)  On פסח there was a redemption of the power of speech.  The korban omer, offered on the second day of Pesach is referred to as the omer התנופה, of waving for the offering had to be waived in all directions.  The word תנופה can also be read as תנו פה, give a mouth, for the offering of the omer is the start of the bridge period between Pesach and Shavuot where we perform the mitzvah of sefiras ha'omer which is done with the mouth.  We refer to the written Torah as תורה שבכתב but the oral Torah as תורה שבעל פה, why not תורה שבפה, the Torah of the mouth?  The Noam Elimelech (Bechukosai) explains that in order to properly understand Torah, one must a  בעל פה, one must have proper control, rule over their mouth.  The Gemarah Yevamot (62b) says that the students of Rebbe Akiva died of diphtheria during the period between Pesach and Shavuot. because they did not have proper respect for each other.  The Maharsha explains that they died due to a disease of the throat since they spoke lashon harah about each other.  So why did they die specifically at this time of the year?  Because it is during this time that we are meant to work on having proper speech. 

Chazal tell us one of the reasons for the affliction of tzaaras is for speaking lashon harah.  In the Patach Eliyahu (printed in the opening pages of the Nusach Sefard siddur) it says מלכות תורה שבעל פה קרינן ליה.  The sefirah of malchus is associated with speech for malchus is how one rules over others and the power of speech is used when interacting with others.  The power of speech is needed when there is a need to create  a connection between two different people.  The Mikdash is the place where the presence of the Shechina meets with the earth which is the connection of the greatest divide, between the Divine and the mortal.  Therefore, as the Mikdash's inauguration is complete the Torah tells us the parsha of tzaraas for having a Mikdash, having a connection with the Infinite, demands one to improve their connection, their power of speech, with their peers.  This may be some of the intent that there was a redemption to the power of speech on Peach for coming out of Egypt is what formed Klal Yisrael from a bunch of families into a nation.  There was a cohesiveness, a newfound connection due to being part of a nation that did not exist beforehand.  

The Maharal (Netzach Ch. 4) explains that sinas chinum (which the Chofetz Chayim explains was the sin of lashon harah) destroyed the second Mikdash because the Mikdash was built in the merit of the body of Klal Yisrael and if people are not getting along, there is no sense of togetherness, no klal,  then the Mikdash ceased to exist.  Rav Tzvi Yehuda Kook said that is why right before the establishment of the Jewish State of Israel, Hashem sent us the Chofetz Chayim to teach us how to speak properly for to be able to be to have a Jewish nation running their own country, to be a tzibbur, there is first a need to fix our speech.