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Estrangement and Elevation
Translated and annotated
by Moshe-Yaakov Wisnefsky
...the sons of Gershon"
(Num. 4:22)
There are two steps in preparing a palace for a king. First, the rooms are scrubbed clean, and then they are decorated with beautiful furniture and art objects. The first step
logically precedes the second.
The same two steps apply to how we make our lives and ourselves
into a home or sanctuary for G-d. We refrain from what is wrong and actively do
good. The names and respective missions of the families of Gershon and Kehot
reflect these two steps.
The name "Gershon" is derived from the verb "to banish" [in
Hebrew, "le-garesh"], signifying the necessity to banish evil. Their main
load was the outer coverings of the Tabernacle, which protected it from
undesirable elements. This corresponds to our job of avoiding harmful activities
and influences.  | " Kehot...
embodied the task of actively pursuing positive energy...." | | |
The name "Kehot", on the other hand, signifies "gathering" or
"collection" [in Hebrew, "yika"]. Their mission was carrying the vessels
of the Tabernacle, each of which corresponds to a particular positive endeavor.
This family thus embodied the task of actively pursuing positive energy.
Just as Gershon was born before Kehot, it is necessary to first
remove oneself from evil in order to be able to properly pursue good.
Nonetheless, Kehot was counted before Gershon, for removing oneself from evil is
only a preparation for the true work, that of pursuing good.
In this week's Torah reading are the passages regarding a wife
suspected of adultery (Num. 5:11-29). The particulars of the rite of the
suspected adulteress have their correlations in the cosmic marriage of G-d and
the Jewish people. The equivalent of the husband's warning is G-d's command "Do
not have any other G-ds before Me." This, however, is problematic, because G-d's
presence is everywhere; how can it be said that one has secluded oneself, or
hidden, from G-d? | | " The arrogant person, full of himself, has no room for G-d in his life...." | | |
The arrogant person, full of himself, has no room for G-d in his
life, so G-d obligingly withdraws. Thus, arrogance - the root of all sin -
causes us to be "hidden" from G-d.
Nevertheless, this concealment is not "real", but rather
artificially imposed by G-d because He abhors conceit (see Proverbs 16:5).
Therefore, just as a husband can annul his wife's implication in crime when her
"sin", so to speak, is of his own making, so can G-d always forgive our
implication in sin, without the need for pursuing the trial of the bitter waters
any further.
If, however, "the scroll has already been erased", i.e. it
becomes clear that when we sinned our connection to G-d was like that between
ink and the parchment it is written on, the two of which can be separated from
each other, then we have the status of a suspected adulteress. We must therefore
bring an offering of barley, animal feed. This means that we have to realize
that our approach to life until now has been lacking both qualitatively and
quantitatively: we have not been thinking about life enough, and whatever
thinking we have been doing has been based on self-awareness and
self-orientation; we have been focused on our animal needs.
Bringing this "offering" serves to subdue our arrogance, making
us once again proper vessels for divine consciousness and G-d's attendant
blessings.
Following the metaphor of the suspected adulteress as one who
has strayed from G-d, these verses can be explained as follows:
"The man must bring [his wife] to the priest..." (Num. 5:15): When
a person sins, he must bring his animal soul to the priest. The "priest" is not
necessarily a kohen, but anyone whose life is devoted to G-d and His
Torah. And just as we are taught that we should ask a man of G-d to intercede on
behalf of a sick person, so are we taught that we should approach a man of G-d
to seek healing for someone who is spiritually sick. (Mishneh Torah,
Deiot 2:1) | | " These opposing characteristics coexist in the inner dimension of Torah...." | | |
"The priest shall take sacred waters..." (ibid. 5:17): In order to
rehabilitate the spiritually sick, the priest takes "sacred water", for water is
often a metaphor for the Torah - and "sacred" water connotes the inner dimension
of Torah. The nature of water is to descend, whereas "sacred" describes
something detached and aloof, something that does not descend. These
opposing characteristics coexist in the inner dimension of Torah. On the one
hand, the secrets of the Torah are too sublime to be grasped by the human mind;
on the other hand, the inner dimension of the Torah can reach, inspire, touch,
and move people more than the exoteric aspect of Torah can. Therefore, a person
is encouraged to study the Torah even for selfish reasons, since we are sure
that the inner dimension of the Torah will ultimately inspire him to
learn for the proper motives.
The priest must take these "sacred waters" and place them "...in
an earthen vessel and, taking some of the earth that is on the floor of the
Tabernacle, the priest shall put it into the water" (ibid.): An earthen
vessel is the least prestigious type of vessel. Furthermore, earth, which is not
even a vessel, is added to the water, making the water dirty and repulsive.
This signifies that the "priest" must ensure that the inner dimension of
Torah be expressed in such a way that it reaches the lowest aspects of reality,
in order that it raise and purify the fallen soul.
[Based on Likutei Sichot, Likutei Sichot,
vol. 13, p. 19; vol. 4, p. 1032 ff, p. 1311-2]
Copyright 2003 chabad of california /
www.lachumash.org
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