With this week's Parsha we begin a new book in the Torah - Sefer
Bamidbar. The central focus of this book is the laws and history of Mishkan (the
Tabernacle) as the Jews travel through the desert. The Ramban points out that
there are many interesting parallels between the description of the Mishkan and
that of the revelation at Har Sinai. From this comparison we learn that the
Mishkan, the Beit Hamikdash, and later the community synagogue were meant to
serve as a reminder of the amazing experience the Jews had at Har Sinai. When
the Torah was given, the Shechina (divine presence) came down and temporarily
rested among the nation. In the Mishkan (as well as the Beit Hamikdash and the
shul) the Shechinah rests permanently, and we have the opportunity to re-enter
the experience we had at the giving of the Torah on a daily basis.
Perhaps we can take the Ramban's concept a little further. The beginning
of the Parsha deals with the counting of the nation, yet HaShem specifically
commands Moshe "but you shall not count the tribe of Levi, and you shall not
take a census of them among the children of Israel." At first glance this is very
interesting – why does HaShem give the command not to count Levi? Are they not part of the nation as well? Rashi explains that it was because the tribe of Levi chose not to sin with the golden calf at Har Sinai, and therefore they are not to be counted with the rest of the nation, but rather as a separate entity. We see from here that since the Levites did not sin with the golden calf, they are considered to be of a higher standing.
Immediately after this commandment, HaShem directs Moshe to entrust
the tribe of Levi with the assembling, disassembling and transporting of the
Mishkan. One might ask why it was that the tribe of Levi was specifically chosen.
In what were they meritorious, and what connection does it have with the
Mishkan?
However, according to the aforementioned Ramban and Rashi, the
connection between the Levites and the work in the Mishkan is clear. As we
know, the nation reached incredible heights at the revelation by Har Sinai. To
have HaShem's divine presence revealed was the most seminal moment of
holiness in this world and its power echoes through the generations to this very
day. According to our tradition, the nation reached the same level as Adam
Harishon before the sin of the tree of knowledge, almost meriting the coming of
Mashiach. Yet these hopes were dashed when the nation sinned with the golden
calf, thus causing the nation to tumble from their lofty level. However one tribe
remained steadfast in their devotion to Hashem; this was the tribe of Levi. This
tribe, in withstanding from sinning, retained that holiness which was reached at
the revelation.
Perhaps this is the reason that Levi was chosen. Since they were the
only ones who did not sin at Har Sinai and therefore the only ones did not fall
from their high level, it stands to reason that only they could do the service in the Mishkan, this "mini-Har Sinai." Levi would serve as the constant bearers and reminders of that divine revelation that was witnessed by all of Klal Yisrael at Har Sinai.
We see that in choosing Levi, Hashem is once again highlighting the
connection between Har Sinai and the Mishkan, the Beit Hamikdash, and the
Shul. We may often take for granted the level of holiness that we can achieve by
entering our local shuls, and the proper respect with which they are to be treated.
With Shavuot approaching, it is quite appropriate that this should be our lesson carrying us in. For while we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to return back to the level that was reached there, every time we enter a shul to daven or learn. If we truly take this idea to heart and behave in shul as though we are visiting the shechinah, we too can be on the level of the Levites and merit
to see the return of the Beit Hamikdash where we can once again do the divine service, speedily in our days.
Shabbat Shalom V'Chag Sameach
