Discrimination? Judgment v. Mercy

Parshat Bamidbar

by Rabbi Avi Billet

After the Torah describes the order and population of how the Israelites traveled in the desert, we are told of how the tribe of Levi was not counted with everyone else, nor did they travel amongst the people. Their camp was around the Mishkan, and their jobs focused on the breaking down, carrying and reconstructing the Mishkan as per the travels of the nation.

            

Verse 1:51 says: "When the Mishkan is moved, the Levites shall take it down, and when it is to remain in one place, they shall set it up. Any non-Levite who participates shall die." The instructions are pretty straightforward as to who may or may not participate in these efforts.

            

But the translation easily drops a hidden message embedded in this verse.

            

Rabbenu Bachaye points to eight words in the verse – two groups of four words – that happen to spell out God's name in their "roshei teivot" (acronym). Both times God's name appears backwards, with the "heh" (last letter of God's name) coming in the word "Ha'Leviim."

            

This is not Bible codes. This is not word jumps or counted spaces between letters. Compare the following to the translation given above: "When the Mishkan is moved it will be taken down by Ha'Leviim (Heh) U'vachanot (Vav) HaMishkan (Heh) Yakumu (Yud) [it will be set up by] Ha'Leviim (Heh). V'hazar (Vav) Hakarev (Heh) Yumat (Yud)."

            

(נא) ובנסוע המשכן יורידו אותו ה'לוים ו'בחנות ה'משכן י'קומו אותו ה'לוים ו'הזר ה'קרב י'ומת.

The Tetragrammaton appears in acronym form, twice backwards, in one verse, with no skips between the words that make the letters that spell God's name.

Says Rabbenu Bachaye: "Anytime you find God's name planted backwards in a four-word phrase teaches you about God's trait of judgment. Haman the wicked included God's name when he told his wife that all of the grandeur to which he was honored was meaningless as long as he saw Mordechai sitting in the king's courtyard. [zeh (Heh) einenu (Vav) shoveh (Heh) li (Yud)] Thus God's trait of judgment was unleashed upon him. The verse begins with the missing part of God's name (Vov and Heh – U'vinsoa Hamishkan) and concludes with God's trait of judgment pronounced on the stranger – the non-Levite – who comes close to participate in the service of the Levites. This judgment was demonstrated in the story of Uzah in Shmuel II chapter 6. Interestingly, the reference to God's name begins in both instances here on the word 'Ha'Leviim' because the character of Levi is similarly one of judgment."

            

The reference to Haman is interesting because a statement that Esther makes includes the name of God as well, but with the letters appearing the proper order: "Yavo HaMelekh V'Haman Hayo" – "May the King and Haman come today to the party I am making." The Shem MiShmuel, in his words on Purim from 5671 (1911), mentioned that "It is known that when God's name appears this way in the correct order that it refers to God's trait of Mercy."

            

The appearance of God's name backwards in our verse is not necessarily a bad thing. We know that God has different sides – Judgment and Mercy – both of which are essential for Him to have the impact we envision Him having in our lives.

            

Perhaps one can argue that His attribute of Judgment is what balances us, and His attribute of Mercy is what balances Him.

            

But a line is drawn in the role assigned to the Levites. And this line is essential in our understanding of our roles in Jewish life. Some will call it discrimination, but some will say, it helps me understand what my purpose in life is versus what it is not. The Levites served as judges for the people, and they served God in their roles in the Mishkan. Their roles were for them alone – not to be shared with non-Levites.

            

A non-Levite could have the greatest of intentions, he or she could want to come as close to God as allowable through participating in the breakdown and reconstruction of the Mishkan in the Israelite travels.

            

But God's attribute of Judgment says, "No. That's not your role. And don't even go there."

            

Foul! Unfair! Discrimination! Racism! Down with conservatism! Does God really care! What about equality! Egalitarianism! Fairness!

            

The devout don't cry in this manner, because the devout recognize the balance that God put into His world, and His demands of us. Every one of us has a role, and everyone of us has the opportunity to find a route that helps us connect to God. Sometimes we tap into His attribute of Judgment and come out on top because of our behavior. Sometimes we tap into His attribute of Mercy and come out on top because of His mercy.

            

And our behavior choices can also have us come out on the bottom in both cases.

            

Our challenge is to find and embraceour particular roles, and bring God into the equation as often as we can. Hopefully we're spelling His name properly and not backwards, because in this format we will more often come out on top as we tap into His mercy.

            

But even when His name is spelled backwards, we have a formula for a set of behaviors that help guide us in doing what's right so we can still shine – because we are prepared to be judged – in our everlasting efforts of serving God in the way that is best for each one of us.

Shimon – A View of a Flawed (Member of the) Tribe

Parshat Vaychi (also good for Vayetze, Vayishlach, Vayeshev, Miketz)

by Rabbi Avi Billet

By and large, the tribe of Shimon does not fare well in the Biblical story. The second of Yaakov's sons is completely bypassed for any leadership role.

The Yalkut Shimoni notes (Shoftim 42) that the tribe of Shimon, "Never had a judge nor a king, on account of the sin of Zimri."

In our parsha, Shimon and Levi are grouped together in Yaakov's blessing – though theirs is hardly a blessing – when he says, "Shimon and Levi are a pair… they have killed men with anger, maimed bulls with will. Cursed be their rage, for it is fierce, and their fury, for it is cruel. I will disperse them in Jacob, scatter them in Israel."

Their having killed men with anger refers to their decimation of the city of Shechem. Otherwise the blessing is cryptic until the end, which predicts their portions in the Land of Israel: Levi gets none – only cities, while Shimon's portion is within that of the tribe of Yehuda.

At the end of the Torah (Devarim 33), Shimon is the only tribe not blessed by Moshe, which Ibn Ezra blames on the Baal Pe'or incident (Bamidbar 25). Ramban rejects this notion, suggesting it is disgraceful to think Moshe did not bless a tribe. It is only because Moshe mentioned Yosef as Ephraim and Menashe, and had achieved the magic number of 12 tribes, that the smallest tribe (Shimon) was left out of the Torah's account of the blessings – more for practical reasons than as punishment.

When one looks into Shimon – the man and the tribe – as depicted in the Torah and Midrash, the picture is far less than flattering – quite reproving, in fact.

His role in wiping out the city of Shechem (along with Levi) is criticized. He and Levi are credited with having the discussion to kill Yosef (37:19-20 – many midrashim and Targum Yonatan), while Shimon is identified as the one who threw Yosef in the pit (Bereshit Raba 84:16). We know Levi is exonerated, on account of the status Shevet Levi carries until today – having Moshe and Aharon and all those who did not participate in the Golden Calf as their forebears establishes Levi's status as the tribe of holiness forever.

Like Cham, son of Noach, who is eternally linked with his son Canaan (and cursed in this manner by his father), Shimon is also linked with Canaan in his lineage. Of all the descendants of Yaakov who descended to Egypt, only one (other than the tribes themselves) has a depiction of his mother attached to his name: Shaul ben HaCanaanit, apparent son of Shimon.

What was his story? Why was he singled out in this way?

The Midrash (Rabati) presents three options: Shimon was the only one of the brothers to marry a Canaanite (otherwise, according to Ramban, they married Egyptians, Amonites, Moabites, Yishmaelites, and Bnei Keturah following Avraham's and Yitzchak's rule of avoiding girls from the cursed nation); 'The Canaanite' refers to Dinah, on account of her encounter with Shechem – Shimon had one child with her (as an accession to her concern that she'd never marry), and then ended their union; Shaul was later Zimri.

With reference to his being Zimri (or the ancestor of Zimri), the Talmud in Sanhedrin 82b explains his name being Shaul ("lend") "because he lent himself [easily] to commit a sin," and Ben HaCanaanit, "because he engaged in a Canaanite act of licentiousness." (How he lived for 250 years is a different question.)

According to those who suggest he was the son of Dinah, either Shimon was the father (see above), or Shechem was the father (Rav Samson Raphael Hirsch). [Some say Yosef's wife was the product of Dinah and Shechem – Targum Yonatan 41:45] Rav Hirsch credits Shimon with raising Shaul, noting a precedent that a Jewish mother (Dinah the "Canaanit") establishes her child's acceptance into her family as he receives her status. That Shimon is listed as his father must then follow the Talmudic ruling (Sanhedrin 19b) that one who raises a child in his home is as if he fathered him.

The Tzror Hamor (R. Abraham ben Jacob Saba) presents a fascinating insight to Shimon, from the moment he was born. Leah saw all that would transpire with Shimon in a prophetic vision – the Zimri/Kozbi story, the union with a Canaanite that would produce Shaul, and therefore the proclivity Shimon has for "zimah." (licentiousness). This is why when she names him (29:33) she says "God heard I am hated," as if to say, "God heard, and got angry." He gave me "this," meaning "If only he hadn't given me 'this' because he is destined for sin…"

His name can be read "Sham Avon" - sin is on him. The natural proclivity for sin was punished when most of those who died at Baal Pe'or were of the tribe of Shimon. The Malbim explains (Bamidbar 26:12) that the entire family of Ohad (son of Shimon) was wiped out, and that Yemuel and Tzochar changed their tribal family names to Nemuel and Zerach to avoid a similar fate – all results of the Baal Peor story.

This portrayal of the destiny of the tribe of Shimon is very depressing. When we consider that the sons of Yaakov are all considered holy, how do we reconcile Shimon's unenviable status of being the worst of the lot?

We see that no one is perfect. Some people have devils in them from the moment they are born. For some people it comes out in spurts, for some it lays dormant, and for some it comes out in later generations – after all, it seems to be embedded in the genetic code.

For those who are preprogrammed this way, their challenge is to overcome their proclivities as best as possible. It's not easy – it never is – but with recognition of the problem, and properly seeking help and guidance, a person has a fighting chance of living a productive life.

For those on the outside, we need to be as helpful as we can, reserve judgment until such time that judgment is fairly warranted, and give the benefit of the doubt as much as possible. Those who say Shimon did a kindness in taking Dinah when she thought noone ever would are clearly judging Shimon favorably.

Living amongst flawed people is a challenge. But we dare not play God with their destiny – some will do bad and will always be bad, some will challenge their nature and be amazing people, and some will recognize their errors and do teshuvah.

How we choose to view and accept or reject them is our challenge – to be fair and honest with all the information we can gather.

Good luck to us all.

For All My Life

A Rosh Hashana Message

by Rabbi Avi Billet

The Talmud in Kiddushin (40b) has a fascinating passage describing the merits process, which is quite applicable to this time of year.

"Our Rabbis taught: A person should always regard himself as though he were half guilty and half meritorious: if he performs one mitzvah, happy is he for weighting himself down in the scale of merit. If he commits one transgression, woe to him for weighting himself down in the scale of guilt. It is said, 'But one sinner destroys much good' (Kohelet 9). In other words, on account of a single sin which he commits much good is lost to him.

"R. Eleazar son of R. Shimon said: Since the world is judged by its majority, and an individual is also judged by his majority [of deeds, good or bad], if he performs one good deed, happy is he for turning the scale both for himself and for the whole world on the side of merit. But if he commits one transgression, woe to him for weighting himself and the whole world in the scale of guilt, for it is said: ‘but one sinner, etc.’ — on account of the single sin which this man commits he and the whole world lose much good.

"R. Shimon Bar Yohai said: Even if he is perfectly righteous all his life but rebels at the end, he destroys his former [good deeds], for it is said: The righteousness of the righteous shall not deliver him in the day of his transgression (Yechezkel 33). And even if one is completely wicked all his life but repents at the end, he is not reproached with his wickedness, for it is said, 'And as for the wickedness of the wicked, he shall not fall thereby in the day that he turns from his wickedness' (ibid).

"Yet let it be regarded as half transgressions and half meritorious deeds! — Said Resh Lakish: It means that he regretted his former deeds."

The first part of the passage describes the scale we all envision – where our positive deeds and fulfilled mitzvot sit on one weight counter, being weighed against our bad deeds, violations of sin and transgressed negative commandments. This balance act of merits versus demerits is easy for us to understand.

But the teaching of R Shimon Bar Yochai serves to indicate that in some cases, a person can literally be judged based on one's most recent deeds. One who has been good one's entire life can throw everything away in an instant, while one who has been bad can be redeemed in an instant.

Are we reducing Rosh Hashana to a children's game, where we behave nicely right before Rosh Hashana, so Santa Claus will give us the present we want?

Hardly. This is where Resh Lakish comes in. We can't just be judged for our most recent deeds. We must regret our misdeeds of the past as well, and make a commitment not to return to our ways of old.

Herein lies the difference for all of us. It is very easy to say on any given day, "I will be a good person today. I am being judged today. I am being watched today. I will perform well today." It is much more difficult to make a conscience choice to make a commitment today that will last for the rest of my life.

But Resh Lakish is reminding us that we can sincerely regret our past misdeeds, at any time, any day.

If we bring a fair dose of sincerity, and honest feelings of recommitment and renewal to striving to be better people in this coming year, it is our hope we will merit all the blessings that come upon those who truly earn for themselves a sweet new year.

Shana Tova to all.

"Sukkot" or "No Sukkot" - That is the Question

This can also be seen in the Jewish Star
Judgment and Rejoicing

by Rabbi Avi Billet

In Vayikra 23:34, Parshat Emor, the Torah tells us that “on the 15th of the seventh month, we will celebrate the festival of Sukkot for seven days.” In Bamidbar 29:12, Parshat Pinchas, the Torah tells us that, “on the 15th day of the seventh month you’ll have a sacred holiday when no mundane work may be done. You shall celebrate a festival to G-d for seven days.” In Parshat Pinchas, the Torah’s discussion of the holidays focuses on the korbanot (sacrificial offerings) that are unique to each holiday. It also is the source for our Maftirs throughout the chag.

Why is the holiday referred to as “the festival of Sukkot” in one place, and only as a “festival” in a different place with the holiday name of “Sukkot” being left out?

The Netziv explains that the difference between the two Torah portions is the context in which the festival appears and the surrounding imagery of the festival. In essence, there is much symbolism invoked in the context of the description of the holiday in Parshat Emor (Vayikra), where an individual’s offerings are mentioned, along with the obligation to take the Four Species. The symbolic goal of the Four Species is to inspire us so we will ultimately be deserving of rain.

The Talmud (Rosh Hashana 16b) tells us that it is during the holiday of Sukkot that the world is judged for water. This judgment is reminiscent of the judgment of Rosh Hashanah, when the books of life and death are open before G-d and our lives hang in the balance.

Thus we are left to compare the times when Rosh Hashanah and Sukkot are mentioned together. We may begin with the verse “Tik’oo bachodesh shofar ba’kesseh l’yom cha’geinu“ — “Sound the shofar on the New Moon, on the appointed time for the day of our festival” (Tehillim 81:4).

While the day of the New Moon clearly refers to Rosh Hashanah, which takes place on the first of Tishrei, every indication is that the festival referred to is the holiday of Sukkot. Rosh Hashanah, after all, is never called a “chag” (festival) in the Torah.

The unanswered question is what does the word “bakesseh” mean? One approach suggests that it comes from the word “kissui” which means “to cover.” “Sound the Shofar on the New Moon to cover the festival” would be the unclear meaning of the verse. More likely, “bakesseh” means “in preparation” for the coming festival. In simple terms, when you sound the shofar on Rosh Hashanah, the day when people are judged, it sets the stage for the days when the world is judged for water, which in turn predicts the sustenance of the entire world.

In a different series of verses in which both Rosh Hashanah and Sukkot are mentioned, the prophet Hosea says, “They will not bring wine-libations of wine to G-d, their sacrifices will not be pleasing to Him. For them it will be like the bread of mourners: whoever eats it becomes impure. Let their food be for themselves, it should not come into the house of G-d. What will you do on the appointed day and on the day of G-d’s festival?” (Hoshea 9:4-5) In other words, now that the offerings are not being accepted, what will you do at the appointed day, meaning for Rosh Hashanah? Here too, G-d’s festival (Chag Hashem) refers to Sukkot.

Simply put, Rosh Hashanah is mentioned along with Sukkot when Rosh Hashanah acts as an introduction to Sukkot and plays a role in making Sukkot a memorable experience for the Jewish people. In Parshat Pinchas, however, the holiday is mentioned in the context of the 70 offerings which are brought as a tribute to the 70 nations of the world (Talmud Bavli Sukkah 55b). Since their success is not dependent on the behavior of the Jewish people on Rosh Hashanah, the names of the holidays need not be mentioned.

Perhaps the question is better than the answer. But there is a deeper lesson we can apply here as well. Rosh Hashanah may or not be connected to the way Sukkot plays out in terms of how the world is judged water-wise. But the holiday of Sukkot certainly fits into the category of “being what we make it.” In our times one can make the argument that the offerings of the holiday of Sukkot no more serve the nations of the world than they do us. After all, we don’t bring them because there is no Beit Hamikdash.

But when we celebrate the holiday for ourselves, we have the option to inject the extra “simcha” (joy) that comes Biblically mandated with the holiday, or reject it. We can seek out the celebrations, or we can sit at home every night and pass chol hamoed as if it is just another weeknight.

Will we cash in on the success of Rosh Hashanah for Sukkot? Or will we let it ride itself slowly out the door until Cheshvan shuts the door of Tishrei forever, accepting our fate as it is?

The stakes are too high. We need to rejoice, we need to see how the name of the holiday of Sukkot is forever connected to Rosh Hashanah.