A BAD TOOTHACHE
"And a new Pharaoh arose in Egypt who did not know of Yosef. And he said to his people, this nation of Israel is becoming greater and mightier than us. Let's deal wisely with them, lest they multiply and side with our enemies in an attempt to make war, and wrest our land from us. And they appointed authorities who crushed their spirits with hard labor, by forcing them to build the storage cities of Pithom and Ramses. But the more they oppressed them, the more they certainly multiplied and spread out. The Egyptians dreaded the Israelites because of this." (Shemos 1:8-12)
". . .lest they multiply (pen yirbeh). . . they certainly multiplied (ken yirbeh) . . .". Says Rashi, they said pen yirbeh, lest they multiply, but Hashem said ken yirbeh, they certainly will multiply.
This provides meaning for the verse in Psalms 2:8, ". . .and the teeth of the wicked you broke".
The letters "Pay" ô and "Khof" ë are very similar. The difference between them is a little tooth in the belly of the "Pay". When you "break off the tooth" in the "Pay", you get a "Khof".
Pharaoh wanted to break the bodies and spirits of Bnei Yisrael in order to stem their population explosion. But Hashem "broke the teeth" of the nefarious ruler. The harder he tried to oppress Bnei Yisrael, the more they multiplied. Pharaoh said, " pen yirbeh", let's keep them from multiplying. Hashem broke his teeth, and "pen yirbeh" became "ken yirbeh", they certainly multiplied.
THE UNITY OF THE JEWISH PEOPLE
"The Egyptians made the children of Israel do backbreaking labor." (Shemos 1:13)
It is difficult to understand how the Egyptians succeeded in gaining control over the Children of Israel and in subjugating them into slavery. The Israelites were numerous and powerful and they inspired dread in the hearts of the Egyptians who witnessed their amazing population growth with sextuplet births.
Rabbi Moshe Rabbenu ben Nachman, the Ramban, explains that the Egyptians tried to deceive the Israelites. It would have been quite crude and tasteless for the Egyptians to initiate a genocide against the Israelite residents. After all, the Egyptians were eating now because of the wisdom and efforts of Yosef and the blessing which Yaacov returned to the land. In addition, the Egyptians wouldn't be amenable to an unwarranted and violent action against their Israelite neighbors. Moreover, the Israelites, with their great numbers and might, could have easily begun a revolt against the Egyptians. Goshen was a relative fortress.
So Pharaoh devised a plan whereby they would little by little subjugate the Israelites in such a way that they wouldn't feel it until it was too late. (There is a lesson here for Jewish communities in every place and time.) They disguised their hatred towards the Israelites with measures designed to set them apart from the Egyptian public.
First they imposed a tax; for a tax levied on foreign nationals living on their soil would certainly not be misconstrued as unfair. King Solomon himself did a similar thing. (Kings I, 9:21-22) Pharaoh's next step was to command the midwives to throw the male infants into the Nile river. (Shemos 1:15) The mothers themselves didn't even realize what was happening to them. The midwives simply told them that this child was stillborn.
Later, the whole nation was invited by Pharaoh to take any Jewish male infant and dispose of him in a similar manner. (Shemos 1:22) If a father complained to the Egyptian authorities, he was told to bring witnesses and they would exact the punishment of the murderer. Obviously, nothing ever came of these "investigations". And still the Israelites didn't realize that what was being done to them was part of a master plan. They thought that these acts were being carried out by individual Egyptian anti-semites.
Soon it became socially acceptable to display outright cruelty and violence towards the Israelites. Their status in society had deteriorated to such a level, that the Egyptians felt free to search Jewish homes for hidden male children in order to throw them into the Nile. (see Shemos 2:3) (See Yalkut Meam Loez, The Torah Anthology, Exodus I pages 30-35 for a detailed description of this period.)
There was one exception to this scenario; the Tribe of Levi. The tribe of Levi was never subjugated at all. There are a number of explanations for this:
Pharaoh commenced the final stage of his plan against the Israelites by convincing all of Egypt to come out in a show of patriotism to begin a mass Egyptian building program. Fiery speeches throughout the country convinced one and all of the importance of a strong Egypt. The first day, every citizen came to participate (with the exception of the tribe of Levi). In order to dispel anybody's claim that brick-making was below his dignity, even Pharaoh took a brick mold in hand that first day and began to make bricks. The Israelites, eager to show that they were better workers than their Egyptian counterparts, worked with tremendous motivation and produced twice as many bricks as the Egyptians. What they didn't know, was that Pharaoh's accountants were keeping track of the day's production. When they came back the next day to work, they were alone with the Egyptian taskmasters; no Pharaoh, no Egyptians. Yesterday's production became today's quota. Thus the subjugation began in earnest.
At first glance, the role of Levi seems to be exceptionally praiseworthy. They knew all along that they were Israelites, and didn't forget what it meant to be a descendant of Avraham, Yitzchok and Yaacov. They maintained their identity even when the rest of the nation was losing theirs. Nevertheless, the role of the Tribe of Levi needs re-examination.
In Parshas Ba'aloscha, we find the account of the inauguration of the tribe of Levi into their divine service.
"God spoke to Moshe saying, take the Levi'im from amongst the rest of the Israelites and purify them. In order to purify them, you must sprinkle on them the water of the sin offering after they have shaved their entire bodies with a razor. Then they should immerse their bodies and their clothing and they will be clean." (Numbers 8:5-7)
The Levi'im had to have their bodies completely shaved. (Some commentators maintain that they kept the beard and sidelocks in accordance with the mitzvah in Leviticus 19-27.) Rashi explains why they needed such an unusual purification rite to inaugurate them into service. The Levi'im took the place of the first-born who originally were supposed to be officiating in the Tabernacle and later in the Beis HaMikdash. Since the first-born participated in the incident of the Golden Calf, thlost their special privilege. The Levi'im, being inaugurated into service had to effect an atonement for the first-born whose position they were now permanently assuming. The first-born served a false god (the Golden Calf), and the service of one who does so is called "the sacrifice of the dead". A leper (metzorah) is equated by the Talmud as one who is dead, and a leper requires full body shaving as part of his purification. Therefore the Levi'im had their bodies shaved.
But what is the connection of the Levi to the leper? The Levi'im didn't do anything that deserved shaving. It is really the first-born, the ones who served false gods, who should have been shaved.
The Talmud (Nedarim 64b) says that there are four who are considered as dead even while still alive; a poor person, a leper, a blind person, and one without children. A dead person is cut off from the Source of life. The body is there but the connection to the Source is not. A poor person has no source of sustenance, and a blind person is cut off from society. One with no children is without continuation; without a link in the chain of Jewish life. The leper voluntarily cuts himself off from society by his slander (Loshon Hara). His punishment is banishment, a period of solitude in the desert giving him time to contemplate his actions. When the leprosy subsides, he must bring an offering and have his entire body shaved. The practice of Avodah Zara, serving false gods is called the "sacrifice of the dead". Turning one's attention to false gods, is the ultimate severance of the connection with the Source of all life. This is the connection between the leper and the worshipper of false gods.
Nevertheless, we still must ask, why did the tribe of Levi require such a purification? They didn't participate in the incident of the Golden Calf. Quite the opposite. When Moshe Rabbenu returned from Mt. Sinai, only the Tribe of Levi rallied around him to exact vengeance on the perpetrators of the Golden Calf.
Was there nothing they could have done to prevent it? It was a mob run wild. They killed numerous people who tried to prevent them from making the Calf. Even Aaron knew that he couldn't stop them, therefore he tried only to stall them.
Nevertheless, the allegation against the Levi'im stands, and they needed the purification of a leper. Therefore there must be some blemish hidden in the past of the Tribe of Levi; a blemish which is a sign of being cut off from Klal Yisrael. Somehow they didn't do enough to try to prevent the Golden Calf from happening. They allowed their brothers to break their connection to Hashem.
This relationship can be explained by a parable. Imagine a poster taped to the wall. It may be falling down and hanging only by one corner. But as long as that corner is still attached, then we say the poster is still attached to the wall. If the Children of Israel did participate in the incident of the Golden Calf, and Levi did not, then Klal Yisrael must still be united with Hashem, since Levi insures the connection; like the corner of the poster. And if the people as a whole were still connected to Hashem, then how could the incident of the Golden Calf have occurred?
The tribe of Levi was always different from the rest of the Tribes. In Egypt, as explained above, they were exempted from the hardships and misery of slavery. With the exception of Moshe Rabbenu who was also a Levi (Exodus 2:11), we don't find that they did anything to try to alleviate the suffering of their brothers. In seems as if they were aloof from the rest of Klal Yisrael. Levi, being the scholars and the Tzaddikim of those generations held themselves distant from the rest of the people. Therefore, even though Levi didn't participate in the Golden Calf, by distancing themselves from the people, they allowed the last shreds of connection to Hashem to be severed, and the incident of the Golden Calf occurred. The Levi'im must bear responsibility since they didn't get more involved by taking the risks necessary to help their brethren. This prevented the influence of their holiness to affect the Klal.
The novelty of Chassidus is the direct relationship between the people and the Tzaddik. The people need to attach themselves to the Tzaddik, and the Tzaddik must bear responsibility for the spiritual and physical well-being of his people. His actions and prayers can then elevate and purify those who bind their service of Hashem up with his.
Notice the difference in the relationship of Moshe Rabbenu to Klal Yisrael. Even though he was reared in the royal palace of the Pharaoh, he didn't forget who he was. He went out to see for himself what the situation of the Israelites was. (Exodus 2:11) As a result of his defense of his brothers, he had to flee Egypt for his life.
After the incident of the Golden Calf, Hashem called Moshe Rabbenu and informed him that this People had transgressed unforgivably. He wanted to wipe them out and start all over again with Moshe Rabbenu as the father of a new generation. Moshe Rabbenu didn't accede. "If you are going to wipe them out", he declared, "You must take me too. I am bound up with them." Hashem accepted Moshe's plea and revealed to him the Thirteen Attributes of Mercy, a guaranteed formula for Teshuva. Klal Yisrael inherited the merit of Moshe Rabbenu on account of his attachment to them and they were spared the punishment of the Golden Calf.
This relationship is spelled out in the next few verses of the chapter which deals with the purification of the Levi'im. It is clear from the following that the Levi'im learned an important lesson after the experience with the Golden Calf. After the shaving, a burnt offering and sin offering were brought.
"And the Levi'im shall be brought to the front of the Tabernacle and assemble the entire Israelite community. And the Levi'im shall be brought before Hashem and the Israelites shall lay their hands on the Levi'im. Then Aaron shall wave the Levi'im like a wave offering to Hashem from the Israelites, and thereby will the Levi'im be specially designated to perform Hashem's service." (Numbers 8:8-12)
What is the reason for the repetition of the phrase, "And the Levi'im shall be brought . . "? The Chasam Sofer answered the question in accordance with our idea. At first the Levi'im were brought only to the gate of the Tabernacle. Then the rest of the people were gathered. Once the rest of the people were there and the Levi'im bound themselves together with them in a common bond of service, the Levi'im got a spiritual boost. The next verse says that they were brought in front of Hashem! But it doesn't end there. The people strengthened their connection to the Levi, the Tzaddik. They laid their hands on them, and didn't let go. With that unity, the Levi'im were able to be elevated even higher. They became a wave offering to Hashem.
The first-born did the Avoda Zara, but the tribe of Levi
had to take upon themselves their purification. They had to shave like
lepers who cut themselves off from the community. Shaving the entire body
is the punishment for the one who relaxed his feeling of unity with his
community. By healing this rift, the Tribe of Levi prepared themselves
for a special mission of representing Klal Yisrael in the Divine
Service of the Tabernacle and Holy Temple, helping to bring all of Yisrael
ever closer to Hashem and His service.
POISED FOR GROWTH
Says the Chiddushei HaRim of Ger: The whole story of the exile in Egypt and its accompanying suffering occupies but one Parsha in the Torah (Exodus). The Geulah (redemption), which begins with the 10 plagues, and the account of the associated wonders and miracles occupies four full Parshios (VaEra, Bo, Beshallach and Yisro).
It shows that in the exile are already planted the seeds of the Redemption. Just as a single seed planted and hidden in the soil, decomposes before it begins to grow and finally bring forth many more seeds, so too, the darkness of the exile will, in the end, give forth the great light of the coming Redemption. May we merit to see it soon!
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