Musar zu Schemot 4:22

The reason that the Midrash quoted the verse from Proverbs 3,15, was to substantiate the value that we accord to a natural firstborn. It interprets the word "פנינים," as derived from "פנים," front, or face. The question arises why is it not spelled פנים then? Why do we need the letter "נ" twice in that word? Another question is how do we prove that Gershon had not lost his rank as a firstborn? After all, the fact remains that the Torah gave precedence to Kehat counting him first! This question is answered by the Midrash quoting this verse which had the double "נ" in the word פנים. It is just like saying that in this case two families both ranked as panim, first. We must remember that G–d's original plan was that the Torah should be given to Adam, and this was the whole reason why he had been created. We have explained all this when we discussed the verse in Genesis 1,26, "נעשה אדם" Adam had been the "firstborn" of all mankind, since he was the first human being ever. We also have Israel being called "אדם." This in turn means that Israel is called "firstborn" as we know from Exodus 4,22: "My firstborn son Israel." Here, however, the rank of the Levites as firstborn outranks that of Israel as a whole, since the Levites represent the רוח אדם, whereas the remainder of the tribes of Israel only represent the נפש אדם. We have discussed this concept previously. To make certain that we appreciate this point, the Torah writes concerning the tribe of Levi in Deut. 33,10: יורו משפטיך ליעקב ותורתך לישראל, "They will teach Your laws to Jacob, and Your instructions to Israel." This refers to the revealed Torah, the תורת האדם, the practical Torah, the commandments that either have to be fulfilled, or the transgressions that have to be avoided. However, the spiritual Torah is the true "firstborn," having been created two thousand years before the universe; it is the Torah alluded to on the tablets that the Kehatites were carrying in the Holy Ark. The tablets after all, were מעשה אלוקים המה, "were the handiwork of the Almighty," (Exodus 32,16) just like the "spiritual Torah" which had preceded the written Torah. This Torah then must be viewed as the real בכור, "firstborn." It preceded the Torah that was given to אדם to perform. The Kehatites were mentioned first because they carried the Holy Ark containing the tablets, i.e. the spiritual essence of the Torah. From that aspect the Kehatites deserved to be considered as the בכור. It now is clear why they were counted first. We view Gershon as the "firstborn" in matters that have to be performed in this material world, and Kehat as the "firstborn" in matters that are exclusively the domain of the spiritual world. The very concept of the distinction of being the firstborn is enhanced by our understanding these nuances in the way the Torah is written.

The mystical dimension of the firstling of the pure male animals is an allusion to the people of Israel who have been described by G–d (Exodus 4,22) as His בכור, His first-born. They are without blemish, a perfect congregation whom G–d (Ezekiel 34,31) has also called צאן מרעיתי "sheep of My pasture." This is why they may only be eaten by the priests. The deeper reason why when such firstlings have become blemished and been redeemed, they may be eaten by ordinary Israelites is, that the Israelites themselves also possess some degree of sanctity, have been called אדם. Adam used to be holy. He would have remained holy had he not sinned. This firstling animal was also holy until it contracted a blemish, the equivalent of sin. Just as sinful man can redeem himself, as we know from Isaiah 43,4: "ואתן אדם תחתיך," | give men in exchange for you," so also can this animal be redeemed. This is the mystical dimension of the Azazel which carries our sins. The Torah (Leviticus 16,22) speaks of ונשא השעיר עליו את כל עונותם, which our Rabbis read as on עונות תם, that the he-goat of the Azazel carries on its head the sins of a firstling animal contracting a blemish. On the other hand, we are forbidden to inflict a blemish on it in order to be able to consume it (after redemption). It is quite obvious that such one must not benefit from such an action. It is also forbidden to use animals consecrated as an offering for any mundane task and to use their hair after it has been shorn. The reason for this is easy to understand when one considers that the tablets which Moses had shattered also retained their sanctity.

In earlier eras all such sacrifices were performed with firstling animals, as indicated by the phrase קרבן ראשית in Leviticus 2,12. Moses' whole mission to Pharaoh was to inform the latter that Israel's was G–d's true firstling, i.e. בני בכורי ישראל (Exodus 4,22). As a result it was appropriate that the Jewish people first and foremost should perform עבודה for G–d. The only reason Jacob had purchased the birthright from Esau was to qualify as the first-born in order to perform this service to G–d. Jacob would not otherwise have been been qualified to perform this service, [at a time when the Levites had not yet replaced the first-born as priests. Ed.]

The angel himself alluded to that kind of life when he said that his return would take place כעת חיה, ולשרה בן, "at a time of eternal life, when Sarah would have a son" (18,10). The news about the birth of Isaac was the message that it was through Isaac that such idyllic times would eventually return. This is also what is meant in Shabbat 89 when Isaiah 63,16 is discussed. The prophet says: "You are our father, for we did not know Abraham, and we were not familiar with Israel (Jacob); You Lord have always been our Father and Redeemer." The Talmud reported a conversation between G–d and Abraham in which G–d accuses the Jewish people as having sinned, and Abraham suggests that they be wiped out for the sake of G–d's Holy Name. Thereupon G–d says: "I shall tell this to Jacob who has understanding for the difficulty of raising children, perhaps he will pray for mercy for them." Jacob's response however, was the same as Abraham's. Finally, G–d spoke to Isaac: "Your children have sinned!" Isaac replied: "Are they only my children and not Yours?! When they volunteered to accept the Torah saying "we shall do and we shall hear" (Exodus 19), You called them "My first born son" (Exodus 4,22); now that they have sinned they suddenly are mine? Isaac continued to argue with G–d in this vein. As can be seen, in that conversation Isaac proves to be the only one of the patriarchs who defends Israel. This is what Isaiah referred to when he has Israel deny the other two patriarchs. Many readers are non-plussed by this Aggadah in the Talmud, seeing that we associate Abraham with the attribute of חסד, love, and Isaac with the attribute גבורה, justice, and we would have expected Isaac to have been rigid in his attitude and Abraham to have made excuses for his children. Jacob, who represents a mixture of these two attributes, should also have found it in his heart to come to the defense of his children in Isaiah's story. How then can we explain that the real good devolved upon the people of Israel through their patriarch Isaac?