The three who became impure
צו את-בני ישראל וישלחו מן-המחנה כל-צרוע וכל-זב וכל טמא לנפש
Command the Jewish people to send out of the camp anyone with tzara’as, anyone who had an unusual emission, and anyone who is spiritually impure due to contact with the deceased
After the Torah describes the three different camps, the camp of the Shechinah, the Divine Presence, the camp of the Leviim, and the camp of the rest of the Jews, it immediately relates the inherent holiness present in these camps. These camps are concentric circles, with the camp of the Divine Presence containing the highest level of sanctity, and the camp of the Jews having the lowest level. Someone with tza’ras, a leprous-like spiritual malady with physical symptoms, would be sent out of all three camps. Someone known as a zav, who suffered an unusual emission from their body, would be sent out of the inner two camps. Someone who is tamei mes, spiritually impure due to contact with the deceased, is only sent out of the innermost camp.
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Torah is a gift, not a burden
ותתן לנו יקוק אלקנו באהבה מועדים לשמחה חגים וזמנים לששון, את יום חג השבעות הזה זמן מתן תורתנו
Hashem our G-d, with love give us festivals of happiness, holidays and times of joy, this holiday of Shavuos, the time of the giving of our Torah
In our calendar, Shavuos always falls out on the sixth day of Sivan. Something not mentioned explicitly in the Torah is the event that Shavuos commemorates. As noted in our prayers, Shavuos commemorates the giving of the Torah at Mount Sinai. This is why we read the Ten Commandments on Shavuos morning. There’s actually a disagreement in the gemarra what day the Torah was given. The Rabbis say that the Torah was given on the sixth of Sivan, whereas Rabbi Yossi says that it was given on the seventh of Sivan. Due to the underlying basis of their disagreement, we actually rule like Rabbi Yossi. If so, how can we say that the Torah was given on the sixth, when we rule it was given on the seventh?
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Seeing (or is it counting?) double
שאו את-ראש כל-עדת בני-ישראל למשפחתם לבית אבתם במספר שמות כל-זכר לגלגלתם: פקד את-בני לוי לבית אבתם למפחתם כל-זכר מבן-חדש ומעלה תפקדם
Count the heads of the entire assembly of the Children of Israel, by their families and their father’s houses, by the number of the names, all the males, by their heads. Count the Levites according to their father’s houses and by their families. Count all the males from one month of age
Sefer Bamidbar’s English name of Numbers is aptly put, as there are many censuses that are described throughout the book. This parsha alone contains two censuses, one of the Jewish people at large (excluding the tribe of Levi), and one exclusively of the tribe of Levi. The two censuses have some differences. One of them is the main census of the people was of all the males above the age of twenty. This is not like the census of the tribe of Levi, which counted all males from the age of one month and up. Another difference is regarding the general census of the people, the Torah stresses that they be counted by their heads. This requirement is strangely absent from the census of the Levites. Regarding this latter difference, why did the Torah leave out the requirement of counting by their heads?
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את-שבתתי תשמרו ומקדשי תיראו אני יקוק
You shall safeguard my Sabbaths and revere my Sanctuary; I am Hashem
The gemarra derives a law from the juxtaposition of the mitzvah to safeguard Shabbos and the mitzvah to revere the Holy Temple. They teach that just like the safeguarding of Shabbos, it’s not that you’re to revere Shabbos itself, but rather the One who commanded it, so too with revering the Temple, it’s not the Temple that you are to revere, but rather the One who commanded it. We see it’s a given that there’s no idea to revere Shabbos, and the innovation is that the same holds true for the Temple itself. How do we know that there’s no idea to revere Shabbos? Rashi tells us because we don’t find it written anywhere that we are to revere it. Sounds simple.
Continue reading “Behar / Bechukosai 5781”