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 the Mishkan as the Jews travel through the desert.
The Ramban (Shemot 25:1, 35:1) points out that there are many interesting parallels between the building 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 are meant to serve as reminders of the experience the Jews had at Har Sinai. When the Torah was given, the Shechina rested among the Nation. So too, in the Mishkan (as well as the Beit Hamikdash and the Beit Haknesset) the Shechinah resides permanently in our מקדשי מעט (Megillah 29a), and we have the opportunity to re-enter the experience we had at the giving of the Torah.
Perhaps we can carry the Ramban’s concept a bit 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” (Bamidbar 1:49). 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 did not 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. Because the Leviim did not sin with the golden calf, they have an elevated status.
Immediately after this commandment, Hashem directs Moshe to entrust the tribe of Levi with the assembling, disassembling, transporting and guarding of the Mishkan. One might ask why it was that specifically the tribe of Levi was 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 Leviim and the work in the Mishkan is obvious. As we know, the Nation reached incredible spiritual 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 still reverberates through the generations. According to our tradition (Avoda Zarah 22b, Yevamot 103b), the Nation reached the same level that Adam Harishon was on before the sin of the Tree of Knowledge. But this was dashed when the Nation erred with the golden calf, causing them to tumble from their lofty level. However, one tribe remained steadfast in their devotion to Hashem; this was the tribe of Levi. In withstanding from sinning, the tribe of Levi retained the holiness which was reached at the revelation.
Since the Leviim were the only ones who did not sin at Har Sinai and therefore the only ones who did not fall from this high level, it stands to reason that only they could do the service in the Mishkan, this “mini-Har Sinai”. The Leviim would serve as constant, tangible reminders of the Divine revelation that was witnessed by all of the Nation 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 to ingrain in ourselves this lesson and cultivate this value. For while we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to tap back into the level that was reached there – every time we enter a shul to daven or learn! We can take this idea to heart by behaving in shul as though we are visiting the Shechinah, and we too can merit to be on the level of the Leviim. We should be zoche to see the return of the Beit Hamikdash, where we can once again perform the Holy Service, speedily in our days. Amen.
Shabbat Shalom and Chag Sameach
