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Torah --> Glossary --> Chassidus Parshas Bamidbar

CHASSIDUS                        BS'D
 
DERECH HaBAAL SHEM TOV
            Ahavas HaShem, Ahavas Yisroel, Ahavas HaTorah
                    THE WAY OF THE BAAL SHEM TOV
         Love of G-d, Love of fellow Jews, Love of the Torah
by Moshe Shulman


Bamidbar

I. Tzaddikim*

1. 'Bring near the children of Levi' (Bamidbar 3.5)

The Midrash* says on this verse, 'The Tzaddik will sprout like a palm tree, and like a cedar of Lebanon he will grow tall.' [The meaning of this Midrash is as follows.] There are two types of Tzaddikim. Each of them is a complete Tzaddik.

The difference between the two is that one of them is always attached [in his thoughts] to HaShem*. He always does that service to HaShem he is required to do. However he is a Tzaddik for himself, and not for others. He does not influence others with his righteous actions. He is compared to a cedar that Chazal* say has no fruit. He is a tzaddik for himself and has no fruits. He has not returned others to the proper way, and has not increased the number of the righteous in the world. What he does is only for himself. Even so he has a great reward.

However the second Tzaddik is compared to a palm tree, that has fruit. He 'will sprout like a palm tree'. This means that he takes those precious souls that have been stained with sins and he makes them sprout [and become cleansed of sin. By so doing] he increases the good that is in the world.

This is the meaning of what Chazal say, in the place of a Baal Tshuva* even a complete Tzaddik cannot stand.' This means the second tzaddik, who is called a Baal Tshuva. [Baal tshuva literally means 'a master of tshuva.'] He is a master, and a lord over tshuva because he is able to return others to the good. He 'brings [people] back
from sin' and causes tshuva to appear in the world. His reward is very great. It is much more then the first tzaddik even though he [the first tzaddik] is also a perfect tzaddik. (p. 453 sefer Baal Shem Tov teachings of the Baal Shem Tov. This is from sefer Tzvuos
HaRivash #125)

* * *
II. Kavanos*

2. 'The children of Israel did all that Hashem commanded to Moshe, so they did it.' (Bamidbar 1.54)

It appears to me that we can explain this verse according to the simple meaning. When a person desires to do any mitzvah*, it is certainly impossible for him to do it with all the possible kavanos that apply to that mitzvah.

Torah Pendant

[It is well known that just as HaShem is limitless, and it is not possible for a human to fully comprehend him, so the kavanos of each and every mitzvah are limitless as they are a representation of HaShem's will.] However if the person does the mitzvah without any kavanah, on a simple level, intending to do it just because HaShem commanded it. He will certainly do all that is required for the mitzvah [not just the action of the mitzvah but also what he is required to do with regards to kavanos.]

This is to proper way for one to do a mitzvah. He should attach himself to HaShem when he does the mitzvah, and he should pray that he should have in mind all that is needed for this mitzvah.

That is the meaning of the verse, 'The children of Israel did all that HaShem commanded Moshe.' This means that they did the mitzvah with this particular kavanah: that HaShem commanded it to Moshe. The meaning of 'according to what HaShem commanded Moshe' is that certainly there are in this command many hidden ideas. However we do that which is in our ability [because HaShem commanded it to Moshe.]

The verse then says, 'and so they did it.' The meaning is that in their doing the mitzvah with this intention they cause it 'to be done' according to all the secrets involved with this mitzvah that HaShem commanded to Moshe. They cause [these kavonos] to be done [by their performance of the mitzvah in this simple manner.] (p. 101 sefer Mevasar Tzedek teachings of Rebbe* Yissochar Ber of Zlotchov.)

* * *
III. Attachment to Tzaddikim

3. 'Raise up the heads [i.e take a census] of the children of Israel... And with you there shall be one man from each tribe, a leader for each family.' (Bamidbar 1.2,4) It appears to me that from this verse we have a remez* for an advantage in attaching oneself to the Torah scholars and the Tzaddikim of the generation. The reason is that they are the ones who bring the person to the fear of HaShem. We see this from Moshe as the
verse says, 'they were afraid to approach him.' Since they approached him only by gazing at him, [we see that] when they would look at him [that was enough to cause] the fear of Hashem to burn within them.

This is the level of 'kissing' [Heb hashukah], as the Mishnah* teaches, 'A vessel of stone is purified by "kissing" i.e. by joining together water [from the vessel] to other water [from a mikvah*. The slightest touching of these two waters was sufficient to bring purification to the vessel.]

[With this we see] the meaning of the verse 'I will kiss him [Heb yishkeni] with the kisses of my lips, because your breasts are better then wine.' Wine is not effected by 'kissing' only water, and [as Chazal have taught] the Torah is compared to water. For this reason with every word that came from the mouth of HaShem, when the Torah
was given, they achieved an attachment to HaShem.

It is the same with the Tzaddikim. [As the Mishnah states,] 'All those who are connected to what is pure, are pure.' Praised is that person who attaches himself to the tzaddikim. Even if he himself is on a very low level of service to HaShem, the power of the tzaddik will raise him up. [The smallest attachment to the tzaddik will help
the person.]

We find this to be the case with regards to the generation which left Egypt and wandered in the desert. When they were attached to Moshe, they lived in peace without any problems. However when they arguedwith him they descended lower and lower, and they were set upon by the Yetzer HaRah*, and their enemies attacked them.

This is the meaning of the verse, 'The Tzaddik will sprout like a palm tree.' The Tzaddik is like a tree and all of his talmidim are like the branches and leaves of the tree that are attached to it. When the tree sprouts and grows fruit, all the leaves and branches
share the fruit with it. [The tzaddik as he rises higher will take his talmidim higher with him.]

This is the meaning of what the Mishnah says, 'The wool on the head of the sheep, the bones and the limbs, as long as they are attached together they go up [on the alter], when they are separated, they do not go up.' This is a remez to those people who are on a low level of service, and are compared to the bones and limbs. If they are connected to the Tzaddik, then they can rise up [to higher levels of service to HaShem] and if not, then they can not.


This, then, is the meaning of [the verse] 'And with you there shall be.' If they will be connected with you [i.e. the tzaddik] 'One man from each tribe. [Heb. mateh]' Even if he is on a low [Heb l'mateh] level of service.

'A leader [Heb rosh] for each family.' He can rise up to the top [Heb rosh].

The main thing is that he should [consider himself] secondary and nullified to the Tzaddik and not be arrogant. This is because the one who is arrogant and will oppose the tzaddik will be overturned [and fall.]

There is also here in these verses a remez to another virtue of the Tzaddikim. That is that they must always exhibit humility. If they do so they will be able to lead their generation as the verse says, 'Moshe and Aharon among Your Priests... HaShem our G-d you  have answered them, a forgiving G-d you were, because of them.' The meaning is that the more HaShem forgave them and raised them higher up they [the tzaddikim] acted with greater humility.

This is the meaning of the verse, 'What more he made them suffer they increased.' The more they are made lowly [i.e. they are humble] they increase [and reach higher levels of service.]

'I [HaShem] dwell with the one who is broken.' The Shechina* rests upon the Tzaddik who is small in his own eyes, in order for him to strengthen those who are lowly in spirit and those with broken hearts. Through this [his humility] the Tzaddik has the ability to
strengthen and to raise up even those who are lowly and broken. (p. 180 sefer Teferes Shlomoh teachings of Rebbe Shlomoh of Radomsk.)

* * *
IV. The goal of service of HaShem

4. 'Raise up the heads [i.e take a census] ... ever male according to their heads.' (Bamidbar 1.2)

We need to understand why the verse uses the word 'heads'? [Heb galgoles] Also we need to understand why it is that later when discussing the census of the Levites, it does not use this language.

It seems to me that we can answer these questions in this way. In the holy seforim* we find discussed at length how a person's rational soul should dominate his heart. This is the main goal of the service of HaShem. This idea is specifically discussed in the sefer Lekutei Amorim [Tanya*] (see what it says there about this from chapter 9.)

According to this idea we can explain the Torah verse as a remez that the children of Israel should be on the level of 'head'. This means that the head, i.e. the rational soul, should dominate. It should be the primary 'life' of the person.

With this idea it is understandable why 'heads' is not mentioned with regards to the children of Levi. The census of the children of Levi is different from that of the other Jews. With the other children of Israel they did not count the children, only those from the age of 20 and older. However with the children of Levi they counted even the
small children down to one month old. For that reason they could not use this language of 'head' since the idea of the rational soul dominating the heart is not applicable to such young children. [It is something that one must be older in order to achieve.] (p. 71 sefer Yirbeh Torah teachings of Rebbe Yissachar Ber of Voideslav.)

*****************************************************************
Copyright (c) 1997 by Moshe Shulman (mshulman@virtual.co.il)
All rights reserved.
Issur Hasugas Givil

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Note

 

A '*' next to a word indicates that it is translated / explained in the glossary at the end.

 

Three '*' (* * *) in the text indicates a break between two sections.

 
 A single '*' (*) indicates a separation
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Anything found between '[' and ']' are my comments and do not appear in the source material.
 
Everything else is from the original as is cited at the end of the article.


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