Bamidbar
This week’s parsha begins with a census of the Bnei Yisrael, in which Hashem commands that Shevet Levi not be included, but rather have a count of their own, as Rashi explains (in his second reason):
“Hashem saw that there would later be a decree [after the sin of the meraglim] on those included in the count of age 20-60, who would die in the Midbar. He said: ‘These should not be included because they are Mine, because they did not sin in the chet ha’egel.'”
Rashi’s answer raises a question: We know that only 3,000 people actually sinned in the chet ha’egel, and Chazal add that these people were from the erev rav, so why should Shevet Levi have been treated differently than the other shevatim? The behavior that saved Shevet Levi should have saved all of Klal Yisrael from the decree as well?
And if you’ll say that only Shevet Levi ran to Moshe when he called out “Mi L’Hashem Elai,” that was something that took place after the chet ha’egel, but at the actual time of the chet ha’egel, none of the shevatim sinned. Therefore, according to Rashi all the shevatim should have deserved the same exemption from the decree made after the meraglim. What made Shevet Levi unique in this regard?
Rav Chatzkel Levinstein notes that while Shevet Levi’s running to Moshe was not the reason why they alone were excluded, it was indicative of a mindset that this shevet lived with, and that mindset is what set them apart. The other shevatim may not have taken part in the actual sin of the chet ha’egel, but in their hearts, they were not entirely removed from what was done.
Now, to be totally removed from the chet ha’egel at that time was in fact an awesome challenge. The satan was making it very hard not to lose faith. The whole world appeared ensconced in darkness, while above they saw a vision of Moshe’s body rising heavenwards (Rashi, Shemos 32:1). The nation felt lost, and even if they did not resort to the practices of the erev rav, they were not entirely removed from this.
Only Shevet Levi remained attached to Hashem with unflinching faith, but this only became apparent when Moshe came down from Har Sinai and called upon the nation to make a resounding protest against the crime of the chet ha’egel. “Mi L’Hashem elai!” When only Shevet Levi came running to Moshe, this demonstrated a unique aspect of this shevet — theirdeveikus to Hashem was complete and all-encompassing; nothing had caused it to waver, not even in the midst of this great nisayon.
Who are these unique people called Shevet Levi? From a law stated by the Rambam (Shemittah and Yovel 13:12) we can gain an insight into their unique personality:
“Why did Levi not receive a portion of Eretz Yisrael…? Because they were separated from their brothers in order to serve Hashem and teach His ways… They therefore were separated from the ways of the world; they do not go out to battle and have no share [in the land]…Instead, they are the legions of Hashem, as it states ‘I [Hashem] am your lot and your portion.'”
The Slonimer Rebbe notes that the very name “Levi” comes from this idea. As Lea Imeinu said after bearing Levi: “now my husband will escort me (Bereishis 30:34).” This shevet was at all times escorting Hashem. In all their actions, as they went through the day, in their thoughts — all was directed to Hashem.
The Rambam ends the aforementioned chapter with the oft-quoted statement that “Not only Shevet Levi but anyone, from anywhere, whose spirit moves him” is allowed to separate himself from all worldly affairs, set aside material considerations such as how he will manage financially, both in the short and long term (marrying off children, retiring…) and dedicate himself entirely to Torah and avodas Hashem.
To some of us, the above may seem far removed, but the Rambam’s conclusion has relevance for us all: “one who does this is sanctified as the holy of holies and Hashem will give that person enough to suffice him to continue on this path that he has chosen.”
The message to us should be clear: this is an ideal way of life that every Jew should aspire to, and the yechidei segula of our generation who reach this madreiga are the elite of our nation.
Whatever our madreiga, we should know that the yechidei segula who live with constant attachment to Hashem and his Torah are here in this world not only for their own avoda but also to provide us with an example, one of inspiration and aspiration. In our prayers to Hashem we now have a picture; it is up to us to pray to Hashem that He give us the ratzon to try to advance in the direction of these elite Jews.
The Slonimer Rebbe offers a source for such a prayer. In Brachos 30b, it states that the “early chassidim would wait an entire hour before davening in preparation for their prayer (the amidah).” Asks the Rebbe, what were they thinking during this hour?
The Rebbe answers that each one was asking Hashem: “Please, help me have the proper kavana in this Shemoneh Esrei…” We as well are all capable of asking Hashem to help us advance in this direction. We should pray that Hashem give us the ratzon to aspire to go in the ways of these yechidei segula.
Moreover, we should put these prayers into action by re-assessing our ambitions. What should be the aspiration of a Torah-observant Jew who works as a low- or middle-level executive? That he become vice president of the company, or that he be able to devote more and more time for Torah study and perfecting his avodas Hashem?
Even we bnei Torah, who are able to devote full days to Torah study, still have to develop the right ratzon and fine-tune our thoughts and deeds until they are trained entirely on Torah and mitzvos. To pat oneself on the back and say “I’m more or less on the right track” is not enough for a person who can give his full day to learning.
I once knew a prodigious Torah scholar who told me that every morning he would put a coin into the tzedaka box and ask: “Hashem, please help me to serve You completely. May I not waste time with worries, idle thoughts or anything that diverts my attention from You…”
May we be zoche to develop the right aspirations and achieve them!