Developing Aspirations

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

Parashas Bamidbar begins with a census of the Jews. Hashem commanded that the tribe of Levi be excluded from the total count. Instead, they had a count of their own. Rashi explains (in his second reason), “Hashem saw that there would be a decree of death [after the incident of the spies] on all those who were included in the count. He declared, ‘These [the tribe of Levi] should not be included because they are Mine, as they did not sin with the Golden Calf.’”

Rashi’s answer raises a difficulty: In truth, only three thousand people actually sinned with the Golden Calf. Moreover, Chazal teach us that the sinners were all from the Eirev Rav (and not from any of the tribes). True, only Levi volunteered when Moshe called out, “Mi LaHashem Elai (Whoever is for Hashem, come to me!),” but that was after the sin. At the time of the Golden Calf, none of the tribes sinned. Why should the tribe of Levi get special treatment?

Rav Yechezkel Levenstein explains that while the Shevet Levi’s volunteering was not the reason that they were excluded, it was indicative of a mindset that they lived with. This mindset is what set them apart from the others. The other tribes may not have taken part in the actual sin, but they were not entirely removed from it in their hearts.

It is true that being totally removed from the sin of the Golden Calf was an awesome challenge. The Satan was making it very difficult to keep faith. The world appeared dark and sinister, and they saw a vision of Moshe’s body rising heavenwards (see Rashi, Shemos 32:1). The nation felt lost, and even if they did not resort to the Eirev Rav’s solution, they were not entirely removed from it.

Only Levi remained attached to Hashem with unflinching faith. Still, this only became obvious when Moshe came down from Har Sinai and called upon the nation to protest the sin calling out, “Mi LaHashem elai!” When only Levi ran to Moshe, this demonstrated a unique aspect of the tribe: nothing had weakened their connection to Hashem, even in the midst of this great test.

Who are these unique people? From a Rambam (Hilchos Shemittah V’Yovel 13:12), we can gain insight into Levi’s unique personality: “Why did Levi not receive an inheritance in Eretz Yisrael? Because they were separated from their brothers to serve Hashem and teach His ways. . . . Therefore, they were separated from the ways of the world. They do not go out to battle, and they have no share [in the land]. . . . Instead, they are the army of Hashem, as it says, ‘I [Hashem] am their lot and their portion.’“

The Slonimer Rebbe notes that the name “Levi” comes from this idea. As Leah Imeinu said after bearing Levi (Bereishis 30:34), “Now, my husband will escort me.” This tribe lived in Hashem’s presence, like an attendant is always at the side of the one he must accompany. In all of their actions and thoughts, Hashem was their purpose.

The Rambam ends the aforementioned chapter with an oft-quoted statement: “Not only the tribe of Levi but anyone, from anywhere, whose spirit moves him, can separate himself from worldly affairs, setting aside material considerations both in the short and long term (livelihood, marrying off children, retiring) and dedicate himself entirely to Torah and service of Hashem.”

To those who do, the Rambam makes a promise: “One who does this is sanctified as the holy of holies, and Hashem will give that person enough to allow him to pursue the path that he has chosen.”

The message to us is clear: this is an ideal way of life that every Jew can aspire to, and those of our generation who succeed in this path are the elite of our nation.

Those who live with constant attachment to Hashem and his Torah are here in this world to serve Hashem. However, they also serve as an example and an inspiration for all of us.

If we have them as an example, what keeps us from trying to live like them? We all believe that devoting ourselves to Torah as they do would make us great people. Why don’t we do it? We lack the true desire. Armed with a clear picture of whom we can become, we should pray to Hashem for the desire and motivation to do it.

The Slonimer Rebbe offers a source for such a prayer. In Berachos 30b, it says that “the early chassidim would wait an hour before davening in preparation for their prayer [the Amidah].” What were they busy with during this hour? The Rebbe answers that each one was asking Hashem, “Please, give me the desire to have proper concentration when praying to You.” We too can pray that Hashem give us the desire to go in the ways of these special people.

However, we can’t pray like this without re-assessing our ambitions. What is the proper aspiration of a Torah-observant Jew who works as a low- or middle-level executive? That he become the vice president of the company, or that he be able to devote more time to Torah study and perfecting his service of Hashem?

Even those who are able to devote full days to Torah study still have to fine-tune their thoughts and deeds until they are trained entirely on Torah and mitzvos. To pat oneself on the back and say, “I’m more or less on the right track” is not enough for a person who can give his full day to learning.

I know of a Torah scholar who would put a coin into the tzedakkah box every morning, asking, “Hashem, please give me the desire to serve You completely. May I not waste time with worries, idle thoughts, or anything that diverts my attention from You.”

May we be zocheh to develop the right desires!

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Rabbi Krieger’s “Gedolei Yisroel on the Parashah & Yamim Tovim” is now available from the Yeshiva office, Jewish bookstores worldwide and can be ordered online at https://www.feldheim.com/gedolei-yisroel-on-Parashah-yamim-tovim-2.