민수기 1:2의 Chasidut
שְׂא֗וּ אֶת־רֹאשׁ֙ כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כָּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃
너희는 이스라엘 자손의 모든 회중 각 남자의 수를 그들의 가족과 종족을 따라 그 명수대로 계수할지니
Noam Elimelech
Raise the head of the children of Gershon, them too, etc - we have to explain for praise the reason why sometimes it is written "according to their families" before "according to their ancestral houses" and vice-versa. This is according to the verse "raise the head of the [all the congregation of the] children of Israel [according to their skulls] legulgelotam and according to their families etc (Numbers 1:2). The tzaddik elevates the entire world and raises them through the tzaddik's clinging and holiness, and through this the tzaddik brings them close to the service of the Holy Blessed Creator, and this is called "raising the head"and therefore the Name commanded that the raising of the head be in accordance to the reincarnations [gilgulim], since the tzaddik that knows the reincarnation of the souls is able to know which individual has a holy soul, or from which world was the individual's soul taken, and Moshe and Aharon were in a such a level, and they knew the reincarnation of souls, therefore the Holy Blessed Name commanded them "raise the head of the children of Israel according to their skulls", meaning, according to the reincarnation of the souls you shall elevate them towards Above, however, the simple folk among the humans whose souls are not in such high level, they too need elevation and raising of the head, and why should they be lessened, and through what can they be raised since they are below? For that, the tzaddik needs to bind them to their holy ancestors that are included in the general [frame] of Israel, and then they can be raised through the ancestors, and this is why sometimes it is written "according to their ancestral houses" before "according to their families", due to the fact that one needs to bind them to their ancestors first, so as to raise them among the rest of the families of Israel, and regarding those who are tzaddikim whose souls come from the Upper Worlds it is switched, that one raises them according to the order of low to high, beginning with their families and afterwards their ancestor houses, to bind them with the level of their ancestors, that too, and if you think about this, it will become clear to you.
Ask RabbiBookmarkShareCopy
Kedushat Levi
Numbers 1,2. “take a census of the whole community of the Children of Israel by their families according to their ancestral houses, etc;” Deuteronomy 1,18. “and on the first day of the second month they convoked the whole community who were registered by families and their ancestral houses;”
According to Rashi the word ויתילדו means that each male brought a document confirming his birth date and the name of his father.
Personally, I am inclined to accept the word ויתילדו at face value, a word derived from לידה, “birth,” and that the Torah emphasizes the difference between how gentiles identify themselves and how Israelites identify themselves. Gentiles identify themselves only according to their mothers, as one can never be certain who the father is, seeing that gentiles do not observe the rules of marital fidelity, and even when they do, they engage in extra marital relationships that produce children. The Torah’s emphasis on the Israelites being able to identify themselves according to their “families” as meaning according to their “father’s houses,” is one of the greatest compliments the Torah could pay the Jewish people. The very commandment to arrange a census being addressed to the “heads” of the Children of Israel, i.e. their male family heads, shows that after having constructed G’d’s residence on earth, the Tabernacle, they were now allowed to conduct the census based on paternity rather than on maternity.
According to Rashi the word ויתילדו means that each male brought a document confirming his birth date and the name of his father.
Personally, I am inclined to accept the word ויתילדו at face value, a word derived from לידה, “birth,” and that the Torah emphasizes the difference between how gentiles identify themselves and how Israelites identify themselves. Gentiles identify themselves only according to their mothers, as one can never be certain who the father is, seeing that gentiles do not observe the rules of marital fidelity, and even when they do, they engage in extra marital relationships that produce children. The Torah’s emphasis on the Israelites being able to identify themselves according to their “families” as meaning according to their “father’s houses,” is one of the greatest compliments the Torah could pay the Jewish people. The very commandment to arrange a census being addressed to the “heads” of the Children of Israel, i.e. their male family heads, shows that after having constructed G’d’s residence on earth, the Tabernacle, they were now allowed to conduct the census based on paternity rather than on maternity.
Ask RabbiBookmarkShareCopy
Kedushat Levi
Deuteronomy 2,1. “it is eleven days (march) from Chorev to Kadesh Barnea.”
In order to understand the relevance of this line, it is helpful to understand a verse in Proverbs 27,9 where Solomon says that שמן וקטורת משמח לב, “oil (for anointing) and incense gladden the heart.”
When dealing with matters involving holiness, the basic number used is the number 10. Already in the most ancient Kabbalistic text, the sefer yetzirah, the number ten is mentioned repeatedly as a contrast to the number eleven. The ten emanations, ספירות, different levels of holiness, are “matched” by ten levels of spiritually negative levels, the difference between the two being that the גורמים, causes, of the ten levels of holiness and the resulting holiness are viewed as part of something integral, whereas a similar “integrity” of cause and effect is not presumed to exist when spiritually negative forces and their causes are concerned. When we read in the sefer yetzirah about “ten levels of emanations and not eleven,” the author wishes to make the point that the causes of the sefirot and the sefirot themselves are not viewed as separate entities. When Moses speaks of a “distance,” of eleven days [in a spiritual sense, as in: ‘49 levels of ritual pollution,’ Ed.], the word חורב, [as distinct from Sinai. Ed.], is to be understood as symbolizing the סטרא אחרא, the ten spiritually negative forces that are the counterweight of the ten spiritually positive forces. The Israelites (priests) used to offer twice daily an incense offering known as קטורת, consisting of 11 different categories of fragrances. When Moses elaborates by saying that the “11 days” he refers to were in the direction of Mount Seir, the region of the Kingdom of Edom, it becomes clear that he referred to something that took the Israelites away from the spiritually lofty atmosphere of Mount Sinai in the direction of the spiritually totally polluted domain of Esau/Seir. This is a fitting introduction to Moses rebuking the Israelites in this Book. In the parlance of our sages, the evil urge is often referred to as הר, mountain, i.e. representing an almost insurmountable obstacle. It is also called שעיר as we know from Sukkah 52. [None of the seven names mentioned in the Talmud there is שעיר, Ed.] The Talmud there does say that the evil urge appears like a tall mountain to the righteous, whereas it appears as insignificant as a thin hair to the wicked.
In order to understand the relevance of this line, it is helpful to understand a verse in Proverbs 27,9 where Solomon says that שמן וקטורת משמח לב, “oil (for anointing) and incense gladden the heart.”
When dealing with matters involving holiness, the basic number used is the number 10. Already in the most ancient Kabbalistic text, the sefer yetzirah, the number ten is mentioned repeatedly as a contrast to the number eleven. The ten emanations, ספירות, different levels of holiness, are “matched” by ten levels of spiritually negative levels, the difference between the two being that the גורמים, causes, of the ten levels of holiness and the resulting holiness are viewed as part of something integral, whereas a similar “integrity” of cause and effect is not presumed to exist when spiritually negative forces and their causes are concerned. When we read in the sefer yetzirah about “ten levels of emanations and not eleven,” the author wishes to make the point that the causes of the sefirot and the sefirot themselves are not viewed as separate entities. When Moses speaks of a “distance,” of eleven days [in a spiritual sense, as in: ‘49 levels of ritual pollution,’ Ed.], the word חורב, [as distinct from Sinai. Ed.], is to be understood as symbolizing the סטרא אחרא, the ten spiritually negative forces that are the counterweight of the ten spiritually positive forces. The Israelites (priests) used to offer twice daily an incense offering known as קטורת, consisting of 11 different categories of fragrances. When Moses elaborates by saying that the “11 days” he refers to were in the direction of Mount Seir, the region of the Kingdom of Edom, it becomes clear that he referred to something that took the Israelites away from the spiritually lofty atmosphere of Mount Sinai in the direction of the spiritually totally polluted domain of Esau/Seir. This is a fitting introduction to Moses rebuking the Israelites in this Book. In the parlance of our sages, the evil urge is often referred to as הר, mountain, i.e. representing an almost insurmountable obstacle. It is also called שעיר as we know from Sukkah 52. [None of the seven names mentioned in the Talmud there is שעיר, Ed.] The Talmud there does say that the evil urge appears like a tall mountain to the righteous, whereas it appears as insignificant as a thin hair to the wicked.
Ask RabbiBookmarkShareCopy