Israel and The Sin of Expulsion
The Implications and Consequences of Expulsion for the Jewish People
Parsha Korach may seem to the reader to be a logical continuation of Parsha Shelach as it would seem very much that Korach and his attempted power grab is a logical after-affect, a consequence of the denial of Eretz Yisrael by 10 of the 12 miraglim (spies).
In fact, Yehuda Nachshoni’s “Studies in the Weekly Parsha” (pages 1032-1033) cites Ramban’s view that the cause of the rebellions of our Parsha; Korach’s, Dasan and Aviram’s and the First Born’s was:
Our Parsha Shelach brings to mind the evolution of Israel’s political governmental scene today, particularly in light of last week’s Knesset vote-down, and abandonment by many herteofore supporters, of legislation which would have legalized, retroactively, previously governmentally approved construction in the Ulpana neighborhood of Beit El and in other locations. That such former vocal and high profile supporters of that legislation, such as Yisrael Beiteinu, many Likud and national religious cabinet ministers, backed down upon the threat of being fired for lack of coalition discipline shows clearly that the politicians have yet to learn and internalize the lessons which should have been gleaned after Jew expelled Jew from Gush Katif.
Our Parsha notes:
“And Aaron did so, toward the face of the Menorah he kindled the lamps, as Hashem had commanded Moshe.” (Sefer Bamidbar, Perek 8, posuk 3 translation as rendered in the Artscroll Chumash, page 775)
Many commentators including Rashi and the S’fas Emes, as cited by by R’ Zelig Pliskin in “Growth Through Torah”, note that this posuk expresses the epitomization of the enthusiasm and constancy of Aaron HaKohen’s Service in the Mishkan as a paradigm for B’nai Yisrael to emulate.
This year, our Parsha Naso falls out on the Shabbos after Shavuot, but the lessons regarding national unity as expressed by the Kohanim in the Birchat Kohanim, and fairness, honesty in dealings and interelationships between all types of Jews are pertinent for all-time, not just as paradigm for Mattan Torah.
The importance of these common threads in carving out national unity would, or should extend to the nuture and acceptance of Ba’alei Teshuva into the observant community, as well as to an attitude of respect, acceptance and cooperation by an indigenous Jewish kehal, be it on a national level or a local one, for new arrivals — be they Ger Tzaddikim or Olim Chadashim.
Our Parsha Bamidbar deals with the numbers crunching of the census taken “on the first of the second month, in the second year after their exodus from… Mitzriyim.” (Sefer Bamidbar, Perek 1, posuk 1)
This author addressed the transference of the Kehuna (priesthood) from the first-borns to the Kohanim in vorts on Parshat Ki Tisa in successive years.
But the Kehuna was not all that was taken from the first-born after the Eigel Zahav — the golden calf. The census of our parsha Bamidbar reveals that Hashem kavei’yokel (as He is) transferred, replaced, or as the word is used in the parsha — “redeemed”, the Kedusha of the first-borns through the Levi’im. Our parsha states (Artscroll Chumash rendering of Sefer Bamidbar, Perek 3, posukim 11-12):
Our Parsha Bechukotai is but another in the series of Parshiyot usually paired with the one it preceeds as a doubleheader, in this case Parsha Behar.
Therefore, yet another opportunity exists to emphasize, in another way, the connection between the Jew and Eretz Yisrael.
In Parshat Behar, Hashem instills in us to parallel the laws of Shabbos: six days you shall work and you shall rest, refrain from all
manner of avodah on the seventh day… to keep it Holy, just as in emulation of Hashem’s creation of the universe; with the laws of
Shemittoh: ‘I will command My blessing during the sixth year and it will provide produce for three years’ we see beyond the Hatam Sofer’s explanation that:
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Rashi asks a critical question on the very first posukim of our Parsha:
“Hashem spoke to Moshe on Har Sinai, saying: Speak to the B’nai Yisrael, and say to them: When you come to the land which I give you, then shall the land keep a Shabbat to Hashem.” (Parsha Behar, Vayikra Perek 25, posukim 1 & 2)
Rashi asks why the laws of Shemittoh are singled out as having been given at Sinai. Were not all of the Mitzvot said at Sinai?” He answers that just as all of the Mitzvot; their general rules and their specifics were taught at Sinai, so too were the general rules and specifics regarding Shemittoh taught at Sinai. Rashi then reasons that the posuk comes to teach us that every utterance said to Moshe, they were all from Sinai. (Rashi on Parsha Behar, Vayikra Perek 25, posuk 1)
The positioning in Torah of our Parsha Emor, following last week’s Parsha Kedoshim gives rise to thought and contemplation. In the previous 2 twin Parshas; Acharei Mos and Kedoshim, and Tazria and Metzora before them, we learn about the Kohen as the only one Divinely invested with ruling as to Tumah or Ta’Hara regarding ones’ skin, hair, clothing or homes as well as with being the vehicle for Yom Kippur avodah in the Kadosh Kedoshim and as the model, the paradigm of the Darchim for the entire B’nai Yisrael to emulate as a model for all mankind.
Parshiyot Acharei Mos and Kedoshim are normally what baseball fans refer to as another of the “doubleheader” parshiyot. And just as Parshiyot Tazria and Metzora are extensions of each other, visa vi Tumah and Ta’Hara regarding post-birth, regarding skin, hair, clothing or regarding one’s home or building; Acharei Mos and Kedoshim are extensions of each other regarding Kohanim, Yom Kippur, the Kohen’s Yom Kippur avodah in the Kodosh Kedoshim and the Kohanic model of Darchim, which ideally the entire B’nai Yisrael would embrace and exhibit as a paradigm, as model, as a light for all mankind.