Remarkable Repetition
Adapted by Channie Koplowitz Stein
Parshat Naso is the longest parshah in the entire Torah. However, the fact is that the Parshah could have been very short if it reverted to the Torah's usual method of brevity. Here, as the Mishkan is being inaugurated, each of the tribal chiefs brought a special offering to the Mishkan. Nachshon ben Aminodov of the Tribe of Yehudah was first to bring his offering: "one silver bowl weighing 130 shekels; one silver basin... seventy shekels, both milled with flour and oil,,, a meal offering... one gold ladle with incense; one young bull, one ram one sheep... one he goat... two cattle, five rams, five sheep... this was the offering of Nachshon ben Aminodov.
Each subsequent day, another chieftain brought his offering. Each offering was exactly the same, down to the numbers and the weights. Yet, instead of summarizing the offerings as I have just done, the Torah repeats every detail of each offering. Rabbi Tzvi Koleshevsky verbalizes our major questions. First, why did each chief bring the exact same offering as the previous tribal chief rather than an individualized offering, perhaps more representative of his tribe's essence? Second, why does the Torah record each offering as if it were different and new?
At the dedication of the Mishkan, these leaders rushed to bring their offerings in contrast to their response for donations for the Mishkan's construction. There they waited for all of Bnei Yisroel to donate, expecting a shortfall which they would then fill. However, Bnei Yisroel were so eager to give that Moshe had to stop the donations, even though the people were still giving willingly. There was nothing left for the leaders to donate, except for the gems needed for the Ephod and Choshen. For their earlier laxity, the Torah identifies them as נשאם, missing a letter yud in their title.
Rabbi Kazbah observes that when the Nesi'im were lacking, Hashem took away only when letter. However, here, when the Nesi'im acted with alacrity and focus, Hashem rewarded each Nasi individually with a full paragraph even though the gifts appear to be exactly the same externally.
Rav Rivlin, citing the Alshich Hakadosh zt”l, adds another dimension. By giving each nasi his own paragraph, Hashem is showing that He values each nasi as a precious individual. As the Ramban zt”l adds, to do otherwise would have infringed on the dignity and honor due to those that followed the first offering. Then, when the Torah records the totals, although that too appears superfluous, Hashem is stating that they are equally precious as part of the collective.
There is a message here for all of us in our social interactions, notes Rebbetzin Smiles. How often do we hear of someone's engagement or other good fortune multiple times, as each friend is excited to share the good news. Do we thank the third or the fifth caller and mirror their excitement, or do we dismiss the caller with, "Oh, I heard it already?" Why burst their bubble? We can continue to be excited and validate the caller.
Chochmat Hamatzpun cites Rav Simcha Zissel of Kelm zt”l who tells us that Heaven rejoices for each individual who does a mitzvah, whether many people are doing it individually or jointly. Hashem's love and excitement is unlimited and undivided, no matter how many people receive it.
There is a message for all of us here, writes Rabbi Ezrachi zt”l. Just as Hashem gives undivided attention to each of us, so should we focus completely on every individual as we interact with him.
How careful were our Rabbis to maintain the dignity of others, a practice they learned from the Torah. As Rabbi Shmulevits zt”l writes, after Korach and his faction challenged Aharon and brought, their incense pans into the sanctuary, Hashem accepted Aharon's offering while rejecting theirs. Although Korach had already been punished and died, Hashem still maintained Korach's honor. He commanded that Elazar, not Aharon as a party to the controversy, should remove the incense pans. Similarly, when Rabbi Gamliel was removed from the leadership of the Sanhedrin, the other scholars would not appoint Rabbi Yehoshua as the Head, Rabbi Yehoshua having been instrumental in Rabbi Gamliel's removal. [Rabbi Gamliel was later reinstated and the two respected each other.]
We must be careful in how we relate to others. It is only if we respect others that we ourselves will be respected, teaches us Pirkei Avos. When we respect and honor another person, we are honoring Hakodosh Boruch Hu, for every human being was created in His image. Further, Hashem maintains the dignity of Bnei Yisroel by asking/commanding us to do for Him. He commanded the Kohanim to light a menorah not because He needs the light, but because we should do something for Hashem to feel worthy of all the good He bestows upon us. Similarly, if we give to someone, we should ask him to do us a small favor so that he doesn't feel beholden to us, continues Rabbi Shmulevitz.
Every Jew is special and important to Hashem. Every Jew Has his personal challenges and mission, and one should never feel that he is "less than" because his mission seems less prestigious. The challenge of a "simple Jew" who avoids speaking loshon horo, or yelling at his family is just as great an achievement as the accomplishment of a "greater" man, writes Rabbi Wurtzweil zt”l in Be'er Chaim. The Levite family of Gershon who accepts their position and their service with love and humility is just as beloved to Hashem as the family of Kehos with their High Priest who enters the Holy of Holies. Our value lies in accepting our position and mission, and fulfilling it to the best of our ability. A rocket scientist is no more important than a humble mechanic; the chef at the Waldorf is no greater than the housewife struggling to feed her family of finicky children. Each is special.
The three sons of Levi represent three different relationships with Hashem, and an individual can be at any of these stages at different times in his life, writes the Netivot Shalom. Sometimes there is a burning passion, like Kehos, in one's relationship with Hashem. At other times, he may feel as a ger, estranged. Sometimes, he may even feel maror, embittered. But Hashem accepts each of us at whichever point we are at. Therefore the Torah concludes by including all the Nesi'im in a final, all inclusive count.
Just as two identical actions can have completely different motivations depending on who is doing it, so too did the gifts of the Nesi'im, although identical externally, come with different intentions and symbolisms, writes Rabbi Tzvi Kushelevsky. citing the Medrash. For example, Yehudah's silver tray and silver bowl represented King Shlomo and King Moshiach, who would rule over land and sea, while Issachar's offerings represented his tribe's toil in the depths of Torah study. It is the inner focus that is true reality. We can certainly validate this truth by analyzing one's approach to prayer. While the words we say multiple times a day are identical, our feelings and intentions may differ daily, and certainly over the years. Certainly, this is true of different people reciting the same prayers, writes Rabbi Rivlin. What counts is the inner world, and since each of these was different in the thoughts of the Nesi'im, the Torah records each of the offerings individually, explain both Rabbi Ruderman.
Just like these offerings, the methods and thoughts we invest in each mitzvah are important. Therefore, we individualize every brachah and every mitzvah. This individualization of observance and connection to Hashem explains why, at the beginning of the Amidah prayer, we identify Hashem as "the God of Avraham, the God of Yitzchak, and the God of Yaakov" even after we have called Him, "Our God and the God of our Fathers," for each Patriarch understood and approached his relationship with Hashem through a different path, uniquely his own.
Rabbi Rivlin now offers a different perspective on these gifts. Rather than viewing them as twelve separate and distinct offerings, Rabbi Rivlin suggests that this was one large gift divided into twelve parts. The twelve tribes wanted to demonstrate their unity, and none wanted to outdo the other. They wanted to represent their unity.
There must be some order in life, notes Tiferes Shimshon. This order creates a framework within which one can express his own individuality. While the Tribal Chiefs brought seemingly identical offerings, within that framework each offering was individualized by the inner spiritual thoughts and emotions of the chiefs. Similarly, as we recite our morning prayers we should infuse our words with thought and emotion. In this way, we grow spiritually as individuals while still remaining modest and unobtrusive externally. While remaining part of the tzibur, the collective, we each have a unique inner expression; we still remain part of the collective whole.
We can recognize this theme even as Bnei Yisroel crossed the Red Sea. When the Sea parted, it did not split in two, but created twelve separate paths, one for each tribe. Although each tribe crossed through its own path, all of Bnei Yisroel crossed together. Similarly, when the chiefs brought their individual offerings, they were all united, and the Torah then presents the numbers as a communal offering, writes the Tosher Rebbe zt”l. Because of the communal aspect of these offerings, the offering was also brought on Shabbat, when individual offerings were not brought, notes Rabbi Bernstein.
In reading the Parshah, we will note that before the Tribal chiefs brought the individual, identical offerings, they brought an offering together at the inauguration of the Mishkan. The twelve leaders brought six wagons and twelve oxen, Indicating that they each needed the other. For this gift to be functional, as Moshe was instructed to give it to the Levi'im to transport the Mishkan, it required each gift to have a partner. Twelve half wagons would equal six whole wagons, which required a team of two oxen. This joint offering reinforced the idea that we are one unit, useless without each other, writes Rabbi Tauber, in the name of the Lubavitcher Rebbe zt”l.
Continuing this them, Rabbi Tauber compares us to a prism. We are each a separate manifestation of the single light that forms Klal Yisroel, and if even one is missing, the total is not complete. Although we each have our individual "color," as the prism highlights, we are each an indispensable part of the whole light that reflects the eternal truth.
The two sets of offerings attest to Bnei Yisroel being a nation of individuals who nevertheless comprise one whole, with one goal. We can do what everyone else is doing as we pray and observe the mitzvoth, but we individualize our words and actions through our thoughts and emotions. Although we are each an individual and should celebrate our uniqueness, we must emphasize our common goal.
What great lessons in this Parshah. We see how even great men can lapse but can also rise up and return. We learn the importance of both the individual and the community. Finally, we recognize the value of each of us as an individual within the community of Am Yisroel.