ייִדישער מחשבֿה אויף במדבר 5:10

The ten crowns in the Talmudic passage referred to have hardly been chosen at random. Since the erection of the tabernacle and all that pertained to it represented a microcosm of the larger world, the macrocosm, these crowns may symbolize the ten directives we have listed in Chapter three. They were the directives used by G-d in creating the universe. They were: 1) Essence. They are then followed by nine directives moderating the Essence: 2) Quantity. 3) Quality. 4) Directional. 5) Time frame. 6) Relative condition when compared to a state of perfection. 7) Relation to other phenomena. 8) Effect on other phenomena.9) Impressionability by other phenomena. 10) Its rationale, its attributes. The ten crowns would be these: 1) It was the first day of creation. 2) It was the first day the princes began to present their offerings. 3) It was the first day that the priesthood operated. 4) The first day of public sacrificial service. 5) The first day Heavenly fire descended to consume the offerings. 6) First time priests were permitted to eat of the meat of the sacrifices. 7) The first day the shechinah took up residence on earth. 8) The first time Israel received a collective blessing. 9) The first time altars outside the tabernacle were forbidden as a site of sacrificial offerings. 10) It was the first day of the months the years are counted by. Crown one may be viewed as symbolizing directive 6, describing the relative condition of phenomena compared to their perfect states. Crown two, the princes' offerings, may parallel directive 3, i.e. quality. Crown three, priesthood, may parallel directive 7, relative relationships. Crown four, sacrificial service, may parallel directive 8 , impact on other phenomena. Crown five, the descent of Heavenly fire, may parallel directive 1, the Essence. Crown six, eating of sacrificial meat, may parallel directive 10, describing ownership relations, G-d relinquishing some of what is His. Crown seven, the presence of the shechinah on earth, may parallel directive 4, i.e. the "directional." Crown eight, Israel receiving a collective blessing, is parallel to directive 9, describing impressionability by outside phenomena. Crown nine, prohibition of private altars, parallels directive 2, dealing with quantitative relationships. Crown ten, the first of Nissan being the beginning of the months of the calendar, is parallel to directive 5, governing the time frame that the universe operates in. All the foregoing teaches that these ten directives were sufficient to ensure that the world is run according to natural law. What had happened at the time the human species was created repeated itself at the consecration of the tabernacle for the Jewish people, exclusively. At that time, guidelines were given how a Torah personality was to develop and what its function was to be in this world. This is the reason the sages decreed that a special paragraph of this story was to be read on a special day in public, i.e. parshat hachodesh. It signifies major differences between Jew and gentile (Megillah 29). It is surprising that the Torah did not set aside and proclaim publicly the universe's birthday (Rosh Hashanah), but camouflaged it by calling it "the first of the seventh month shall be a day of rest, remembrance of the blowing of the ram's horn" (shofar). The reason must be that the Torah wants to emphasize the miraculous guidance at times, as evidenced in the chapter about the month of Nissan. This in preference to stressing natural cosmic forces, at work most of the time. As G-d said in our parshah, "In order to tell My Name." It is well known that the Egyptians worshipped the ram, the sign of the ram being the month of Nissan. They invoked this sign in order to dominate others, Jews in particular. The sign of the ram, which according to natural law should have been the Egyptians' patron, protector, would now be turned into acting as their adversary. "This month, (moon, sign of the zodiac) is for you." It now becomes the friend of the Jewish people. Other Egyptian practices are discussed in Chapter 54. Using or abusing the lamb was forbidden in Egypt on pain of death. Now the tables would be turned. Jews openly committed blasphemy on Egyptian deities, enslaved them, i.e. imprisoned their Passover lamb for four days in public, tied such lambs to their bedposts, and no Egyptian seemed able to do a thing about such desecration of what they held sacred. This lamb was slaughtered in full daylight, its blood smeared on the door posts of the homes of the Israelites. So that every Egyptian should be aware of this lese majeste, it cannot be submerged in a kettle or pot by being boiled, but must be broiled on a spit over an open fire. It cannot first be cut up, so that it might more easily be kept out of sight, but must be broiled while whole. When the leftovers were burned and denied to dogs, the latter did not even make a sound. The astrologers or magicians no doubt had realized on the tenth of the month already that their whole world had undergone an upheaval, even though actual consumption by the Jews of the lambs was not to occur until the full moon of the night from the fourteenth to the fifteenth of the month. The fact that only perfect specimens of the male rams were used, further emphasized the impotence of the Egyptian's deities to do anything to save themselves from the clutches of the Israelites. All this is an explanation of the sequence of events in Chapter twelve. This is followed by the prediction of the slaying of the Egyptians' firstborns. The slaying of the firstborn was timed to coincide with the hour at which the power of their deity was supposed to be at its zenith (midnight of the middle of the month). This demonstrated that the G-d of the Israelites can perform at all times, even at the hour most advantageous to any would-be challengers. The judgments were carried out at night to demonstrate that G-d did not need any agents such as the sun whose function it is to rule nature by day. The line "anee ve-lo malach,” does not mean "only I and no agent," but rather "I am personally involved," and am not leaving all this to My usual agents. G-d supervised the slaying of the firstborn together with all His regular agents. Possibly, when our sages interpreted "I and not a messenger, I and not a Seraph, I and not an angel, I and no one else" (Hagaddah shel Pessach), they had in mind that death normally occurs when one of the four basic elements (wind, water, fire, dust {earth}) is denied a living creature. The Torah underlines that the firstborn of Egypt were not denied any of these four elements, and yet they died. This points toward the direct involvement of G-d, i.e. the use of supernatural means to carry out His will. Lo Saraph means heat was not denied. Lo Malach means wind, air was not denied. Lo Shaliach means that water was not denied (G-d sends water on the face of His universe. Job 2 is proof that the word shaliach is used to describe water). Lo Acher, earth, dust was not denied (compare the meaning of acher in Leviticus 14,42). This blood will be a sign for you," on your houses i.e. it will not serve as a sign for G-d. This is not like in the case of the spies Joshua had sent out, and who instructed Rahab to identify her house for the army of the Israelites by fastening a red thread outside the wall of her house (Joshua 2). It is certainly not G-d who needs to learn how to distinguish between Jew and gentile. The blood on the doorposts was to be the outward sign of the Jew's inner attitude, the blood that signalled he had identified with the covenant that existed between him and the G-d of Abraham. The selection of the believing Jew as the one fit to be redeemed resulted in the commandment to make and guard matzot. The requirement to remove leavening from the dough (Berachot 17) is symbolic of removing the ingredient that undermines and corrupts our character development and beliefs. The three fold karet, i.e. extinction penalty, that is spelled out in connection with non obeservance of this legislation (once on pessach sheyni) is a) to warn us about alien philosophies (thoughts); b) expressing such thoughts orally; c) translating such thoughts and words into deeds. We begin the "search" for chametz before the holiday approaches, in order to become imbued with the holy spirit; this then becomes a statute that is to be observed throughout the generations.

Something which appears impossible when viewed within a narrow context, may nevertheless be found possible when viewed within a larger context. Although in Proverbs 24,11, Solomons states "sometimes dispersal may result in additional accumulation," meaning that even in accordance with natural law, there can be results which seem quite the opposite of what the original action had called for, we need to approach the problem on a different plane. Although according to the ways of providence, i.e. hashgachah peratit, the trial method is forbidden, when one combines both principles known from natural law and principles of hashgachah peratit, the statement of our sages will be seen to be correct. Remembering that deeds performed on a regular basis, make such deeds second nature to the one who performs them regularly, i.e. they become natural and therefore evoke responses from G'd as a kind of encouragement, the receipt of ever increasing quantities of G'ds largesse will not be seen as something unusual. It is essential that the primary motivation for performing the good deed, i.e. tithing, had not been the reward expected. The result of generous behaviour then is the exact opposite of the miser described in Berachot 3, who became progressively more impoverished until he was described as kohen, i.e. the recipient of hand outs instead of remaining a donor. The Talmud based this interpretation on the verse in Numbers 5,10, "a man's holy things will remain his." The child in our story had already recognised that in money matters, the apparent paradox is true., i.e miserliness results in loss of one's wealth. Generosity to the poor, on the other hand will result in increasing wealth. It is the acquisition of the good and moral characteristics that result in G'ds response, not the experiment to test G'ds keeping His promise. It also teaches that trying to hold on to one's money is no insurance against loss. The Midrash in Parshat Eykev describes Rabbi Pinchas as getting rid of the mice in a mice infested town by persuading the inhabitants to give their tithes. -lema-an tifmad le-yir-ah, in order that you may learn to fear. This mitzvah is designed to implant true yir-at shamayim, since the giving away of hard earned produce needs disciplining oneself, something that man can only achieve through steady habit. When the unexpected result is increased wealth instead of impoverishment, true faith in G'd will be acquired. The shemittah legislation (law to let your field lie fallow every seven years) follows, as well as the laws about not demanding repayment of overdue interest free loans which have been cancelled by the advent of the shemittah year. These are all additional demands made on the Jew to train him in the habit of foregoing what he might rightfully have considered his. Permission to charge gentiles interest on loans extended to them, and not to release overdue loans in the shemittah year, is a concession to our natural instincts. Only in this way can one prove one's restraint in money matters when dealing with a fellow Jew. There is, however, a proviso. Should you be afraid that the calls on your willingness to extend interest free loans will become too frequent, and will occur at times when the borrower can easily avail himself of the shemittah year cancelling his indebtednes to you, the Torah assures the potential lender "there will hardly be a destitute person since the Lord will bless you collectively." No one will be that destitute that he has to default on loans extended to him. Therefore, you will not really face any losses due to this legislation. In effect, therefore, what sounds at first glance like a colossal demand on our generosity, will in fact prove to be quite minor and insignificant. Therefore, the Torah continues "if you will listen," you will be in a position to extend loans to many nations, have spare capital that you can employ profitably. (2) "There will not cease to be destitutes in the land" This refers to gentiles, the ones to whom you can lend charging interest. . However, there will not be destitutes amongst you, meaning your own fellow Jews. "You will rule over many nations, and they will not rule over you." (15,6) If you have to assert your authority over your own people instead of asserting it over other nations, that is a tragedy, not a blessing. U-vecha lo yimsholu. The meaning of these words is "no overlordship of one Jew over another Jew." This is also the subject matter of the High Priest's prayer on the Day of Atonement when he enters the sanctuary. Details about the character building properties of the shemittah legislation, have been discussed in chapter sixty nine. All the examples the Torah lists in the event ki yihyeh becha evyon, if there is a destitute in your midst, are based on the assumption of ki yihyeh becha chet, if sin is rampant amongst you, if you are remiss in some way. Economic hardship amongst you is evidence of social wrongs being committed within your society, such as non observance of the shemittah legislation or the ma-asser legislation. Should you fail to respond to the request of the poor,- though he may not be in a position to demand something from you legally,- and should he complain to G'd about your attitude, about G'd having granted wealth to such tightfisted people, his plea will result in ve-hayah becha chet, sin will be found in you. You will then be to blame for the chilul hashem, desecration of the Lord's name by causing the poor to question G'ds justice! Therefore, the Torah urges you not only to give, but to give gladly! When the Torah says al yera levavcha betitcha lo, do not be displeased when you donate to him, this refers to those people to whom "giving" has not yet become a habit. After the third time, one establishes a habit, i.e. chazakah. The Talmud on this matter can be understood quite literally. The first donation, being an exceptional act, hardly counts in establishing a pattern of giving. The second donation may arouse feelings of displeasure. Only by the time one donates a third time, can the act be construed as truly positive, from a character building point of view. From that point on, the satisfaction felt when giving increases. See Chronicles I, 29, 9, "the people rejoiced when they donated." Since these actions are character building, the Torah says "for the sake of this thing the Lord will bless you in all your undertakings." (15,10) The word ma-assim, unless applied to specific actions, always means deeds that are character building, ki lo yechdal becha evyon, "for there will never be an absence of destitutes." The presence of the destitute enables the wealthy to improve his character. We observe many people who feel superior when they see a poor man in tattered clothing; people feel superior when they encounter someone of unbalanced mind. This is wrong, of course, and one way of curing a person from such a distorted viewpoint is to enjoin him to help the destitute in such manner as to bring him up to his own socio economic level. (dey machsoro, verse 8) One's attitude should not be one of revulsion at having to help an inferior person, and by so doing wiping out the social gap between him and you. The destitute gentile in your country then will be the catalyst that ensures that you do not allow a fellow Jew to fall into economic distress. If a situation has arisen however, when a fellow Jew has been sold into service to you, your treatment of him must demonstrate that you do not view him as inferior to you in any way. (Kidushim 15) He does nof receive inferior food, perform menial tasks, have inferior bedding, or even drink poorer quality wine. You also provide him with capital so that he can establish himself independently once his years in your employ are over. Since all this sounds quite demanding, the Torah adds a rationale. "Remember! you yourself used to be a slave in Egypt; the Lord your G'd freed you. Therefore, I can command you this matter this day!" (verse 15) The recollection of the Jewish experience in Egypt serves two purposes. 1) G'd who became your Master is entitled to order you to do the things that are easy as well as the ones that seem hard on you. 2) Your experience enables you to feel empathy with slaves and to understand their despair. This will help you to do what is asked of you. (3) If you treat the servant in the manner the Torah prescribes, he may at the end of the term of service have grown to love you, and be anxious to remain your servant for the rest of his life. If this thought prompted you to treat him so, remember you have to treat a servant maid in the same manner, although in her case, continued service in your household under such conditions is not permitted. (4) Whichever way things turn out, the end of the term of service should not become a source of bad feeling for you. Since a day labourer hires himself out only for the daylight hours, the night being completely his own, the situation of the servant who must remain in service during six years makes him subservient to you at nightime also. Should his employer call on him to perform certain tasks at night, the servant is obliged to do so. In this way the servant really rendered the master double the service of a hired hand, mishneh sechar sachir, that an ordinary labourer would render for that amount of pay. The passage commencing with verse nineteen, warns against abuses of the firstborn that can occur easily through oversight. Either the priest works the animal before he slaughters it, or the owner has worked it before handing it over to the priest. Other aspects of this passage have been dealt with on the occasion the subject had first come up. Ve-hayita ach sameach, be only joyful. The word "only" reveals that joy must not replace "fear," reverence, but that the two have to go hand in hand. The expression ach is always a limitation of some kind. The commandment of the pilgrimage to Jerusalem is to accomplish three purposes. 1) To thank G'd for our liberation from Egypt. 2) Renewed experience of the miracles constantly occurring in Jerusalem, which strengthen one's faith. 3) Strengthening the feeling of brotherhood among the entire nation. Socialising on joyous occasions helps reinforce this bond. This occurs in even greater degree every seven years at hak-hel, when not only the males but the entire nation meets in Jerusalem for the festival of sukkot, Tabernacles.