English translation — נשא א

Talk 1<pg>42</pg>

A.

It is stated in Midrash Rabbah at the beginning of our portion¹

: "Take a census of the sons of Gershon etc.²

This is what the verse says³

She is more precious than pearls, and all your desires cannot compare to her..

A wise man precedes a king of Israel etc.⁴..

If he were a mamzer, a Torah scholar precedes a High Priest who is an ignoramus, as it is said: She is more precious than pearls..

Even from one who enters the Holy of Holies⁵,

Another interpretation: She is more precious than pearls speaks of Kehath and Gershon, even though Gershon was the firstborn, and we find that in every place Scripture gave honor to the firstborn,

Because Kehath carried the Ark, where the Torah is, Scripture gave him precedence⁶

over Gershon etc."

According to its simple meaning⁷

The first exposition in the explanation of the verse "It is more precious than pearls" was brought here only incidentally to the second exposition

(That the verse "speaks of Kehat and Gershon"),

But nevertheless it is reasonable to say,

That since this exposition was brought here on the verse of our portion,

And especially since this exposition was brought here as the first explanation

(Before the explanation that "it speaks of Kehat and Gershon"),

That also this exposition pertains to understanding the nature of the superiority of the Torah hinted at in our portion

(Like the second exposition).

2.

And it will be understood by prefacing an explanation of the language of the Rambam,

Who brought the content of the statement of the Midrash

(Whose source is in the Talmud⁸)

In the Laws of Torah Study⁹,

And this is its wording: "With three¹⁰

Crowns were Israel crowned: the crown of Torah, the crown of Priesthood, and the crown of Kingship,

The crown of Priesthood, Aaron merited it etc. The crown of Kingship, David merited it etc. The crown of Torah, behold it is lying and standing and ready for all Israel etc. Lest you say that those crowns are greater than the crown of Torah, behold it says¹¹

By me kings reign and princes decree justice, by me princes rule, you have learned that the crown of Torah is greater than both of them",

And in the following law it continues "The Sages said: A mamzer who is a Torah scholar takes precedence over a High Priest who is an ignoramus, as it is said, 'It is more precious than pearls,'

More than the High Priest who enters the innermost sanctum".

And it requires explanation: why did the Rambam divide this statement of "Chazal said a mamzer who is a Torah scholar takes precedence over etc." into a separate halacha¹²,

for at first glance this statement is merely a conclusion and proof for the content of the previous halacha that "the crown of Torah is greater than both of them"¹³.

And from the fact that the Rambam wrote it as a separate halacha it implies,

<pg>43</pg>

that there is in this statement also a matter and a separate halacha.

And even more so it is not understood: The Rambam does not explain in what way "a mamzer who is a Torah scholar takes precedence over an ignorant High Priest" — even though it is explicit in the Mishnah¹⁴,

that this matter is brought there,

that "a priest precedes a Levite, a Levite precedes an Israelite..."

When? At a time when they are all equal. But if there was a mamzer who is a Torah scholar and a High Priest who is an ignoramus, a mamzer who is a Torah scholar takes precedence",

following the law¹⁵

that "a man precedes a woman in saving life and returning a lost object, etc."¹⁶

— and in the Rambam there is no law here at all, only a proof and reinforcement for the preceding law.

3.

And one can say the explanation of this¹⁷

:

"Crown of Torah" indicates the matter of "elevation" that the Torah effects in the person who learns Torah,

as the words of Rabbi Yosef&lt;sup&gt;18&lt;/sup&gt;

regarding the Giving of the Torah "Were it not for this day which causes etc.",

"I learned Torah and I became elevated"&lt;sup&gt;19&lt;/sup&gt;

— and in this there are two ways

(and levels)

:

A)

Engagement in a lofty matter

(including — in Torah)

effects "elevation" in a person,

and since the Torah is "more precious..

than pearls",

superior to other lofty things,

therefore,

the "elevation" that comes through Torah is above other matters of "elevation".

And according to this,

"Crown of Torah" is in the same type and category as the other "crowns" except that it is above them.

b)

"Crown of Torah" effects "exaltation" that has no value at all in the world,

and this is what our sages of blessed memory said "Who are the kings? The rabbis²⁰..

as it is written 'by Me kings reign',

that only "rabbis" they are the true "kings"²¹.

And according to this, the other "crowns" are not considered at all in the value of "crown of Torah".

And as explained in Torah Ohr²²

regarding the superiority of engaging in Torah over the fulfillment of commandments,

that a person who fulfills commandments is "like a servant who fulfills the command of the king and does his words",

but in the study of Torah in a manner that he intends for the truth of Torah — the words of Torah that are learned are the word of God,

words of Torah that he utters with his mouth²³

they are the word of God,

and as it is said "and I put My words in your mouth²⁴,

My actual words, for the word of God — this is the halachah²⁵

it is itself revealed in him and it speaks from within his throat".

And this is the completeness of the concept of "crown of Torah,"

that the elevation and the "kingship" are not his,

but rather of the Torah itself

(which is revealed through him),

and in the language of the Alter Rebbe there,

that "therefore it is said of the Torah, 'By me kings reign,' and we say, 'Who are kings? The rabbis...'

Because he is in self-nullification to the word of G-d and His will and His wisdom,

and he does not occupy space from his own self at all,

behold, the word of the king is the dominion²⁶

and it is the aspect of a king who decrees and says etc.'"

4.

And it may be said,

that this is the content of the difference between the two halachos in the Rambam:

In the first halacha, it speaks about the action of engaging in Torah in a person, which is similar to the action of other lofty things,

that in this manner, the crown of Torah is of the same type as the crown of priesthood and the crown of kingship

(that the king and the high priest are distinct and lofty from the rest of the people),

until it is possible to have a case that could be said<pg>44</pg>

that those crowns are greater than the crown of Torah,

and they need to announce that the crown of Torah is greater than both of them,

the elevation that comes through Torah is above priesthood and kingship.

But not so in the second law, which speaks about the second manner, in "crown of Torah",

which is an entirely different category²⁷,

and not from the same category as the crown of priesthood and the crown of kingship²⁸.

And this is the reason that this matter is emphasized in that "a mamzer who is a Torah scholar takes precedence over a High Priest who is an ignoramus, as it is said, 'It is more precious than corals,

more than a High Priest who enters the Holy of Holies'",

meaning that there is an advantage to the study of Torah over the entry of the High Priest into the Holy of Holies,

for although this is the most holy place in the world,

where the Divine Presence rests,

and consequently it is understood that this is the closest manner that a person can draw near to the Holy One, blessed be He,

nevertheless,

it is not comparable to the study of Torah,

for the entry into the Holy of Holies is only like a servant or minister who enters to the king and is close to the king,

but through the study of Torah with self-nullification, the Torah scholar is in the category of "king" himself,

"Who are kings? The Rabbis",

as above²⁹.

[And furthermore it can be said,

that this is also emphasized in that "a mamzer who is a Torah scholar takes precedence over a High Priest who is an ignoramus",

for only from the aspect of the incomparable superiority effected through the Torah,

even a man who is among the lowest of the ten genealogical classes³⁰

about whom it is said "he shall not enter

into the assembly"³¹

— he is superior to a High Priest

(an ignoramus)

who enters the Holy of Holies].

5.

And with this will also be understood the difference between the two above-mentioned expositions in the Midrash on the verse "She is more precious than pearls":

According to the first interpretation in the Midrash,

it refers to the completeness of the loftiness of the Torah,

which has no equal at all in any thing in the world³²,

And this is what is said at the conclusion of the matter: "If a mamzer who is a Torah scholar precedes a High Priest who is an ignoramus, as it is said, 'She is more precious than pearls'...

even from this one who enters the Holy of Holies",

as above.

But not so according to the second interpretation in the Midrash,

it refers<pg>45</pg>

This verse regarding the first manner mentioned above in the "elevation" of Torah,

that even when a person's Torah study is not in ultimate perfection

(to the extent that it is in the category of "Who are the kings? The rabbis"),

nevertheless,

the very essence of the matter that a person studies Torah effects in him an elevation that is above all other types of elevation in the world.

And this is what it says explicitly: "Although Gershon is the firstborn and we find that in every place the Scripture honored the firstborn,

because Kehat carried the Ark where the Torah is, the Scripture gave him precedence over Gershon etc." — meaning

(a)

the comparison is

(only)

to the firstborn,

(b)

in this itself it only says that "the Scripture gave him precedence",

(c)

the superiority of Kehat here is

(not that they are Torah scholars,

but only)

"carrier of the Ark" — but the greatness of the Torah is so great,

that even one who is "carrier of the Ark where the Torah is" has a superiority even over a firstborn

(even though "in every place the Scripture honored the firstborn").

And based on this it can be said,

that this is the intent of the Midrash here in bringing the two interpretations of "She is more precious than pearls",

and it concludes "Another interpretation: She is more precious than pearls speaks of Kehat and Gershon etc.",

that first it introduces that the true matter of the loftiness of the Torah is in the manner of the concept of "A Torah scholar who is a mamzer takes precedence over a High Priest...

who enters the Holy of Holies",

but what is relevant here

(regarding Kehat and Gershon)

is only the lesser level of the superiority of the Torah

(according to the second interpretation in the Midrash).

And the reason: In the verse it says "Lift up the head of the sons of Gershon also them,"

that "lift up" indicates the matter of exaltation³³

and elevation,

and since also by the sons of Gershon

(even though their matter is not Torah)

there is the matter of exaltation

(except that they are secondary in this to the sons of Kehat,

"also them")

— it must be said,

that the intention is for an elevation such that it is in the category of other matters of elevation,

except that it is above them,

as above.

6.

And in greater depth one could say,

that also the first interpretation in the Midrash comes to explain our verse of "Lift up the head of the sons of Gershon also them."

And this will be understood with the addition of an explanation of the difference between the two aforementioned manners,

regarding the elevation that is effected through the study of Torah.

These two manners,

although in general they both come through the study of Torah,

nevertheless in particular there is a difference between them: the first matter comes

(mainly)

through the essence of the study of Torah in understanding and comprehension; but the second matter depends on this, that a person studies Torah with utmost self-nullification&lt;sup&gt;*33&lt;/sup&gt;,

for only then are the words of Torah that he studies a revelation of the word of G-d.

And this is the reason that the precedence of naaseh to nishma had to be before the receiving of the Torah³⁴,

and so it must be said the precedence of naaseh to nishma before the study of Torah at all times and in every place,

and as explained<pg>46</pg>

Our master the Alter Rebbe³⁵

The word "nishma" is being nullified to the words of Torah that speak in his mouth, which are His will and wisdom, blessed be He,

as if he hears that the Shechinah speaks from within his throat, as it is said³⁶

My tongue shall answer Your word..

nullification of will completely",

and this nullification comes through the precedence of "naaseh",

for this is the matter of nullification to "the Master of the will..

Himself".

And this is what our sages, of blessed memory, said³⁷

Great is study that brings to action,

that the greatness in study is that which brings to action

(from the term "they compel for charity"³⁸),

which is the matter of coercion and self-nullification.

And simply: the quality that the study of Torah is in true self-nullification is in that the study itself brings him to detach himself from his study

(even though there is in this much pleasure and vitality)

and occupy himself with matters of action.

And then there is the greatness in study,

for when he studies out of self-nullification,

then the words of Torah that he studies are the word of G-d that is revealed through him,

and he is in the category of "king",

who are kings? The rabbis.

[And on a deeper level, we can explain the saying of our Sages, may their memory be blessed: "Great is study that brings to action,"

that when one studies with complete self-nullification,

this also affects his action,

that his fulfillment of the commandments will be with that same self-nullification as the study of Torah,

that he does not fulfill the commandments merely as a servant who fulfills the king's commandments

(which is not complete self-nullification,

for the existence of the servant still exists,

rather he does the king's decree,

as above in section 63),

but rather he is in ultimate self-nullification,

like the saying of our Sages, may their memory be blessed³⁹

"from his own self he bowed down,"

meaning that it is not — that there is a person who does the will of God,

but rather it is as if the will of God is done by itself without a "person" doing it,

for the person is nullified completely to the will of God,

until it is as if there is no existence besides His will, may He be blessed]⁴⁰.

7.

And based on this, we can say,

that this matter is emphasized in "Lift up the head of the sons of Gershon, also them":

This that the true loftiness of Torah is effected by the study of Torah in self-nullification,

that this is when the study brings to deed specifically — it is seen in this that after the sons of Kehat come the sons of Gershon,

for Gershon indicates the fulfillment of the commandments,

as explained in many places⁴¹

(and they carried the curtains etc.,

and specifically after the erection of the Mishkan by the sons of Gershon and the sons of Merari came the sons of Kehat and brought in the Ark and the vessels into the Mishkan⁴²),

and therefore specifically after there is the matter of the sons of Gershon,

this emphasizes the true carrying of "the sons of Kehat"

(Torah).

And this is that the verse is precise "Take the head of the sons of Gershon also them",

that it is not speaking of the virtue of the sons of Gershon in themselves

(namely from the aspect of the fulfillment of the commandments itself),

but rather in this that they are secondary and nullified to the sons of Kehat,

the matter of the deed that comes as a result of study

[and furthermore,

that "also them" means,

that also in "deed" the self-nullification that is in Torah is drawn,

as above].

And based on the above, one can also explain the hint in this that specifically this section,

which speaks about the sons of Gershon,

is called by the name "Nasa" simply — even though the "Nasa" of the sons of Kehas is higher than that of the sons of&lt;pg&gt;47&lt;/pg&gt;

Gershon

(as emphasized in the verse itself,

"Nasa the head of the sons of Gershon also them")

— because only after there is also the service of the sons of Gershon

(in the manner of "also them"),

is revealed the true essence of the matter of "nesius" and elevation that comes through Torah,

as above at length&lt;sup&gt;43&lt;/sup&gt;.

8.

And behold, the portion of Nasso is always read adjacent to the holiday of Shavuos,

the time of the giving of our Torah,

and according to the words of the Shelah⁴⁴

which are known, that "the festivals of the entire year..

in all of them there is a connection to those portions that occur in them",

it is understood,

that in this portion there is a hint and lesson pertaining to the holiday of Shavuos,

the time of the giving of our Torah.

[And although simply the holiday of Shavuos belongs to the portion of Bamidbar,

according to the ruling of halacha that we always read the portion of Bamidbar before Atzeres⁴⁵,

and as was explained elsewhere at length⁴⁶,

nevertheless,

there is in the portion of Nasso a special connection to the holiday of Shavuos

(even more than the portion of Bamidbar),

for the portion of Bamidbar

(a)

is read before Atzeres,

(b)

sometimes it is not on the Shabbos before the holiday of Shavuos,

but on the Shabbos before that⁴⁷

— but not so the portion of Nasso,

which

(a)

sometimes

( — in most of them)⁴⁸

is read after the holiday of Shavuos,

and it is found that the holiday of Shavuos occurs in the week of the portion of Nasso,

(b)

it is always read on the Shabbos adjacent to the holiday of Shavuos,

whether on the Shabbos after it,

on which the days of Atzeres ascend and are included,

or on the Shabbos before it^*48,

from which the days of the holiday of Shavuos are blessed].

And seemingly: among the three families of the sons of Levi,

Kehat, Gershon, and Merari,

the main excellence of the Torah is found specifically with the sons of Kehat

(therefore they were the carriers of the Ark),

and if so, why do we always read the portion of Nasso

(specifically)

in proximity to the holiday of Shavuot?

And according to what was explained above, it is understood,

that on the contrary,

it is precisely this that proves the point: the main innovation of the Giving of the Torah is

(not the understanding and comprehension of the words of Torah,

but rather)

the revelation of the Torah of Havayah,

"He gave us His Torah,"

and the vessel to receive the Torah of Havayah is through the matter of self-nullification,

the precedence of "we will do" to "we will hear"⁴⁹,

and study in a manner that leads to action

(as above)

— and specifically then the Torah effects a matter of "elevation" and true loftiness,

"lift the head."

And therefore we always read the portion of "Lift the head of the sons of Gershon" in proximity to the holiday of Shavuot,

because here is expressed the excellence of the Torah that is learned specifically with self-nullification,

as explained above at length.

9.

This matter

(the virtue of Torah study in self-nullification)

is also hinted in the middle of the portion⁵⁰,

in the section of the offerings of the princes,

as it is in Rashi,

that this that it says "he offered" two times by<pg>48</pg>

"Nethanel son of Zuar"⁵¹,

it is because⁵²

"Because of two things he merited to offer second among the tribes,

one that they were knowledgeable in Torah, as it is said⁵³

And of the sons of Issachar, knowers of understanding of the times

(and one that they gave advice to the princes to volunteer these offerings)

".

And in Midrash Rabbah on this portion⁵⁴

it is stated: "The prince of Issachar came and offered on behalf of the Torah,

because they loved the Torah more than all the tribes, as it is said: 'And from the sons of etc. to know what Israel should do, on which day they should make festivals, their heads two hundred' — these are the two hundred heads of Sanhedrin that the tribe of Issachar would appoint, and all their brethren [acted] according to them, for they would agree on the halacha according to them, and it says⁵⁵

'He bent his shoulder to bear' — that they bore the yoke of Torah, 'and he became a tribute-serving worker' — that anyone who erred in halacha would ask the tribe of Issachar, and they would explain it to them."

But nevertheless,

even though the prince of Issachar offered first

(because of the superiority of the Torah),

even before the tribe of Reuben the firstborn⁵⁶,

nevertheless he offered second among the tribes,

and not on the first day.

And the explanation in this:

Even though Yissachar brought an offering on behalf of the Torah,

as above,

nevertheless, the main aspect of the superiority of the Torah that brings to greatness and leadership is when the study is connected with nullification of the existence of the student

[And as it was with Yissachar,

for it is written about him⁵⁵

"He bent his shoulder to bear,"

that they would bear the yoke of the Torah,

and as is hinted also in the intention of "And for the peace-offering, two bulls — corresponding to the two Torahs, the Written and the Oral, that whoever examines and slaughters his evil inclination to do as all that is written in them, he makes two peaces, peace above and peace below"⁵⁷],

And this nullification of Yissachar was expressed in that he brought the second,

and the first who brought was Nachshon ben Aminadav who is

(Nachshon — that is)

self-sacrifice,

"Why was his name called Nachshon? Because he descended first into the wave of the sea," that "Nachshon jumped into the waves of the sea and descended"⁵⁸,

for he knew that "When you bring out the people from Egypt, you will serve God on this mountain"⁵⁹,

and therefore he jumped with self-sacrifice into the sea in order to draw near toward Mount Sinai for receiving the Torah⁶⁰.

10.

And one can say,

that this is the hint in the three types of the fixings of the reading of Parshat Nasso: a)

Sometimes they read Nasso before the holiday of Shavuot,

b)

In most years after the holiday of Shavuot,

c)

When Parshat Nasso is two complete weeks,

And the holiday of Shavuot falls

(outside the Land)

on day six and day Shabbat Kodesh⁶¹

:

The reading of Parshat Nasso before the holiday of Shavuot is an instruction and giving of power that in order to reach the greatness and "elevation of head" of Torah, there needs to be beforehand an additional strengthening in the matter of the self-nullification before the Giving of the Torah,

The reading of Parshat Nasso after the holiday of Shavuot is an instruction and giving of power regarding the self-nullification in the deed after the Giving of the Torah,

That the greatness and the elevation in Torah needs to come in the self-nullification in the deed; and when the holiday of Shavuot is on day and Erev Shabbat Kodesh<pg>49</pg>

And Shabbos Kodesh, that is, Parshas Nasso is both in the week before Shavuos and in the week after Shavuos,

this is a lesson on the connection of the two matters together,

and this is the perfection of the bearing of the Torah,

that there is the self-nullification of the precedence of "we will do" to "we will hear" before the Giving of the Torah,

and the self-nullification that is in action

(Great is study that brings to action)

after the Giving of the Torah.

(From the sicha of Shabbos Kodesh Parshas Nasso 5735)