민수기 7:2의 Chasidut
וַיַּקְרִ֙יבוּ֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל רָאשֵׁ֖י בֵּ֣ית אֲבֹתָ֑ם הֵ֚ם נְשִׂיאֵ֣י הַמַּטֹּ֔ת הֵ֥ם הָעֹמְדִ֖ים עַל־הַפְּקֻדִֽים׃
이스라엘 족장들 곧 그들의 종족의 두령들이요 그 지파의 족장으로서 그 계수함을 입은 자의 감독된 자들이 예물을 드렸으니
Kedushat Levi
Numbers 7,2. בהעלותך את הנרות, “when you are about to kindle the lights, etc.;” it happens on occasion that a tzaddik has fallen from his spiritual level. Seeing that G’d is the essence of loving kindness He wishes for the “sparks” from the Shechinah that have at different times fallen into our domain of the קליפות, “the peels,” i.e. ritually impure parts of the globe to facilitate their rehabilitation and return to their habitat. He uses the proximity of the “fallen” tzaddik, who is still firmly attached to his holy roots and therefore will make strenuous efforts at doing penance, to be the means by which this will be brought about.
Our verse is an allegorical description of such an event. The נרות, “lights,” referred to, are the fallen sparks which are facing the menorah, the source of their light before they had fallen off the Shechina, when the penitent sinner kindles the menorah he will also include the “penitent sparks” who use this opportunity to restore the Shechinah to its former glory when all of its seven lights were burning.
Our verse is an allegorical description of such an event. The נרות, “lights,” referred to, are the fallen sparks which are facing the menorah, the source of their light before they had fallen off the Shechina, when the penitent sinner kindles the menorah he will also include the “penitent sparks” who use this opportunity to restore the Shechinah to its former glory when all of its seven lights were burning.
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Kedushat Levi
“the princes” (a term that appears again and again from Numbers 7,2-7,84) The leader of each tribe was accorded the title נשיא, “chieftain or prince.” The word is derived from the root נשא, “to carry, lift, elevate,” suggests that it was the task of these tribal leaders to elevate the people spiritually so that they would serve the Lord better.
This is also the meaning of Deuteornomy 7,2: “those who were in charge of the people who had been counted.” We have explained previously that the root פקד describes something that was missing, lacking, empty (Samuel I 20,27.) The righteous are perceived as standing fast, i.e. העומדים like an iron wall seeing to it that the common people not become guilty of sins of omission. If we were to ask what merit did the princes possess which resulted in their occupying such high office? The answer is that instead of complimenting themselves on their elevated status they were constantly concerned that they would not lack any of the attributes that are necessary for people occupying such high office.
This is also the meaning of Deuteornomy 7,2: “those who were in charge of the people who had been counted.” We have explained previously that the root פקד describes something that was missing, lacking, empty (Samuel I 20,27.) The righteous are perceived as standing fast, i.e. העומדים like an iron wall seeing to it that the common people not become guilty of sins of omission. If we were to ask what merit did the princes possess which resulted in their occupying such high office? The answer is that instead of complimenting themselves on their elevated status they were constantly concerned that they would not lack any of the attributes that are necessary for people occupying such high office.
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