Parshas Bamidbar

Parshas Bamidbar:last few psukim: sforno:

1) Bamidbar in general, and can also be for one parsha specifically in needed: why does the chumash tell us of so many rebellions agianst God? because all the stories end well, or efen if not (as in tanach) then soon after the prophet tells us of a promise that it will be well in the future - all this is to assure us deep in the future, ie now, that even if we rebel, even if God is destroying us with a plague or by losing to an enemy, it is not a sign that God has abandoned us....

.....

God chose us because we are stiff-necked and will never completely irrevocably abandon God. We heard anochi and so we know the smell of the real thing and so we can never fully accept a false God. So we rebel and are punished etc, but that is because we are as we are, stiff-necked, but that is also our strength, eventually we rebel against the False Way too...

........

2) re ego, humble-brag, "holier than thou"

please excuse the humble-brags in this post...

The holiness of overcoming the ego-desire to be holy: In this week's portion a topic is escaping the trap of acting holier than others; in a previous portion, we read about a different aspect of holiness to avoid, a dangerous one: the sons of Aharon offered an inappropriate fire - perhaps from seemingly good motives - but it was out of place and ended in tragedy, their death, physically burned by the fire of holiness. Maybe Adam & Eve ate from the fruit in order to attain higher spiritual levels by overcoming moral challegens available only to those who had the Klowledge of the difference between good and evil. There are various forms of dangerous holiness, or fatal purstuits of it.

On this week's Torah portion Numbers ['Bamidbar'] ch 1-4 we are taught how to avoid a 'holier than thou' trap by assigned each tribe a specific duty relating to the holy ark. The great commentator Sforno mentions that this was so as not to have people push to get to the ark first, to have the privelege of helping first, or the feeling of holiness of being the one do do the task rather than others. The Talmud ['Yuma', re the 'deshen'] relates a tragedy of trampling in this connection. So the Torah indicates specific people for each duty, to prevent this type pf ego-driven chase after holiness.

[Source Note: The relevant passage in the Torah portion at the very end of this week's reading, is: "4:19 ושמו איש איש על עבודתו ואל משאו, and Sforno comments: "assign to each of them his specific duty in order to avoid a free for all. By doing this, you will insure that each Levite will wait patiently until his turn comes to carry out his assigned duty." https://www.sefaria.org.il/Sforno_on_Numbers.4.19.1?ven=Eliyahu_Munk,_HaChut_Hameshulash&vhe=On_Your_Way&lang=en&with=About&lang2=en]

Sometimes we need to avoid not just actions but also the feeling of 'holier than thou', and other tomes we may need to be aware that thoughwe are acting to be holy, it is at the expense of another.

So the Torah is teaching via various incidents that it is important to place boundaries even in striving for holiness. When all do as they should it is good, othewise there are problems, if there were no levites, then others might go to do that service and touch the ark and die - the Tribes were assigned separate roles, and everyone has their alloted task, and one need not seek holiness by taking away someone else's task. Similarly, all nations have their role - and when all do as their role, it is good for all humanity, but when they attempt to dominate others in the name of spirituality, it leads to disaster..

Examples from my own self-experience:

When I was on my first trip to Israel, I watched people crowding and seemingly pushing each other to kiss the torah on YomKippur, and felt that I shouldn't join in, feeling that it was much better ('holier') to not push anyone even if it meant giving up the privelege of kissing the Torah...but then later I realized that no-one was upset at the pushing, it was like a school of fish swarming and jostling, part of the normal culture of the place, and instead it was only me thinking this way, only me who was at fault for judging them harshly and feeling 'holier'....
in a NYC synagogue one Friday night, in the middle of a beautiful kabbalat shabbat service, just when I felt I was being uplifted, someone started talking next to me and it destroyed the spell, and I was about to turn to them to angrily shush them, but Thank GOD I came to my senses in time and didn't, realizing instead that my spiritual challenge at that moment was to control myself, to not be judgemental and holier than thou; and not to be annoyed that now I hadTHAT 'mundane' challenge instead of the uplifted feeling granted by the service...and meeting that challenge was surely a more important spiritual achievement than any uplift from a beautiful service. I had wanted to get a 'holy experience' easily via participating in a service, and instead maybe had one, obtained the hard - and true - way, via the holy task of controlling my ego-response...

In other words, there is holy, and then there is ego which can lead one to the feeling of "holier than thou",which is definitely NOT holy, and can lead to getting burned by the fire of holiness.

May we be blessed to control our egos and achieve holiness the appropriate way, and to develop an early-warning recognition - the moment we feel 'holier than thou' (or even just the desire to 'push aside others' in order to be the one who is holy rather than someone else) this should stimulate inside us a red light, an alarm, and we should have the strength to overcome it! And as a result, to merit the blessing/reward of a true state of holiness, correctly acquired.

....

The other humble-brag is in parshas shoftim re good to be the king, is not for here because although it is about ego, it is not re holier than thou,

...

3) Parshas Bamidbar:last few psukim: sforno: not to have people push to get to aron first, so torah makes specific people for aeach duty: ref to gmoro in yuma re people died trampled? re deshen

AR: be careful even when doing avodas kodesh, not to be urged on by ego (wanting to be first, wanting to do mitzva) that is ego and leads to bad results.

I presented this at Machlis:

(As a defense against potential critics, I mentioned that I will do a "humble-brag", ironic for this vort, but I doubt people heard/understood).

I deliberately said it only in English, especially since my critic was sitting there and I assume he doesnt understand English, and in any case the Hebrew-speakers are holy enough without my messages :) and might not be impressed by my humble-brag.

In any case, i got a few compliments from English speakers, so speaking about ego is good for it.

....

I said i have problem sometimes of feeling holier than thou. There is holy, and then there is ego, which leads to that feeling, which is definitely NOT holy.

Gave two examples:

when first came to Israel, watching kissing of torah on YomKippur, pushing etc.
in C shul, almost telling guy to shut up bec I wanted to get my holy experience. Obviously the holy task is controlling one's ego-response...

Ending: On this parsha where the Torah is teaching about this energy being controlled (shvatim duties, deshen etc) I am hoping to get a brocho (and I can include anyone else who wants this brocho) to be able at that moment to control the reaction...

...

[In the previous parsha, last of Vayikra, I spoke of the haftoroh, water, mikveh, mayim kodmu etc: see email re this.

All of vayikra is re tahara/tum'ah kedusha etc, so this is relevant to all of the sefer we are finishing.

Previous weeks I spoke of esh, sons of aharon, and others can die if get close etc.

(esh ve mayim, need kli to mediate the ffect. spirituality is both esh and mayim..)

Similarly, ego can lead one to "holier than thou" and get burned by the fire of holiness.]

.....

The striving of Adam and Eve to know the secret of the Tree of KNowledge of good and evil led to banishment form the garden - eating of the wrong Tree even according to those who interpret this as having been a striving for greater challenge in order to achieve greater spiritual heights - could lead to death, or losing immortality, namely - losing access to the Tree of Life.

The parallel of gan eden and the encampment of bnei yisrael. (Ramban makes parallel of encampment to situaiton at Har Sinai): God enabled an alternate tree of life more appropriate for the different life 'outside the garden' - the torah, which is called 'etz chayim' Tree of Life, and its essence was given at Sinai with the tablets which were placed in the mishkan, which is called in this parsha several times 'mishkan ha'edut' because it contained the 'luchot ha'edut'. So the etz hachaim is in the center of the garden of Eden and the luchot-torah tree of life is in the center of the mishkan, encircled by the encampment of the Jewish People. The kruvim cheribs which were placed protecting the garden of eden [Lahat cherev hamithapechet = similar to the fire which killed the sons of Aharon etc.] and the cherubs protected the ark in the mishkan, protecting the tree of life Torah-tablets. Holiness can be dangerous, and the Torah in our portion teaches how the levites are arrayed about the mishkan and its ark, to protect the people from touching it and dying,

Kabbalistic truths can mislead (and people can twist messages intended for striving to holiness - there was just recently a tragedy of followers of a preacher who starved themselves to deat to reach a higher level).

'Anochi' (I am the Lord your God) heard at Sinai almost killed everyone there and the tablets written by God ended up being shattered;

....

...

2016:

parallel of gan eden and the encampment of b yisrael.

(Ramban makes parallel of encampment to situaiton at Har Sinai)

tree of life became torah , the luchot, = mishkan which is called in this parsha several times 'mishkan ha'edut'.

I thought I may have come up with tis but I see it also appears in https://www.alephbeta.org/course/lecture/terumah-angels-in-t

https://www.alephbeta.org/course/lecture/tetzaveh-2016-5776

http://www.tanach.org/shmot/vayak.txt

http://etzion.org.il/vbm/english/parsha.64/19teruma.htm

https://moderntoraleadership.wordpress.com/2016/03/10/mishkan-and-midrash/

http://etzion.org.il/vbm/english/alei/14-10eisenberg-ganeden.htm

http://etzion.org.il/vbm/english/parsha.64/19teruma.htm

http://www.tanach.org/shmot/pkud/shiur1.htm

...

So the etz haddat is in the center of the graden and the luchot are in the center of the encampment.

And the leviim are arrayed about it to protect the people from touching it and dying, similar to kruvim protecting gan eden. Lahat cherev hamithapechet = fire which killed sons of Aharon etc.

Holiness can be dangerous, Kabbalistic truths can mislead. 'Anochi' heard at Sinai almost killed everyone; the luchot were shattered;

Tribes have separate individual roles, when all do as should it is good, other wise problems, if no leviim then people go to touch mishkan and die. And all naitons have their riles and their messengers/prophets, when all do as their role, it is good for all humanity.

...........

א וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה בְּמִדְבַּר סִינַי, בְּאֹהֶל מוֹעֵד:.... לִיהוּדָה, נַחְשׁוֹן בֶּן-עַמִּינָדָב. ... וְאֵת כָּל-הָעֵדָה הִקְהִילוּ, בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי, וַיִּתְיַלְדוּ עַל-מִשְׁפְּחֹתָם, לְבֵית אֲבֹתָם:... בְּמִדְבַּר סִינָי. .

וְאַתָּה הַפְקֵד אֶת-הַלְוִיִּם עַל-מִשְׁכַּן הָעֵדֻת וְעַל כָּל-כֵּלָיו, וְעַל כָּל-אֲשֶׁר-לוֹ--הֵמָּה יִשְׂאוּ אֶת-הַמִּשְׁכָּן וְאֶת-כָּל-כֵּלָיו, וְהֵם יְשָׁרְתֻהוּ; וְסָבִיב לַמִּשְׁכָּן, יַחֲנוּ. נא וּבִנְסֹעַ הַמִּשְׁכָּן, יוֹרִידוּ אֹתוֹ הַלְוִיִּם, וּבַחֲנֹת הַמִּשְׁכָּן, יָקִימוּ אֹתוֹ הַלְוִיִּם; וְהַזָּר הַקָּרֵב, יוּמָת. נב וְחָנוּ, בְּנֵי יִשְׂרָאֵל, אִישׁ עַל-מַחֲנֵהוּ וְאִישׁ עַל-דִּגְלוֹ, לְצִבְאֹתָם. נג וְהַלְוִיִּם יַחֲנוּ סָבִיב, לְמִשְׁכַּן הָעֵדֻת, וְלֹא-יִהְיֶה קֶצֶף, עַל-עֲדַת בְּנֵי יִשְׂרָאֵל; וְשָׁמְרוּ, הַלְוִיִּם, אֶת-מִשְׁמֶרֶת, מִשְׁכַּן הָעֵדוּת. נד וַיַּעֲשׂוּ, בְּנֵי יִשְׂרָאֵל: כְּכֹל אֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה--כֵּן עָשׂוּ. {פ}

במדבר פרק ב

א וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן לֵאמֹר. ב אִישׁ עַל-דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם, יַחֲנוּ בְּנֵי יִשְׂרָאֵל: מִנֶּגֶד, סָבִיב לְאֹהֶל-מוֹעֵד יַחֲנוּ. ג וְהַחֹנִים קֵדְמָה מִזְרָחָה, דֶּגֶל מַחֲנֵה יְהוּדָה לְצִבְאֹתָם; וְנָשִׂיא לִבְנֵי יְהוּדָה, נַחְשׁוֹן בֶּן-עַמִּינָדָב.במדבר פרק ג

א וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן, וּמֹשֶׁה: בְּיוֹם, דִּבֶּר יְהוָה אֶת-מֹשֶׁה--בְּהַר סִינָי. ב וְאֵלֶּה שְׁמוֹת בְּנֵי-אַהֲרֹן, הַבְּכֹר נָדָב, וַאֲבִיהוּא, אֶלְעָזָר וְאִיתָמָר. ג אֵלֶּה, שְׁמוֹת בְּנֵי אַהֲרֹן, הַכֹּהֲנִים, הַמְּשֻׁחִים--אֲשֶׁר-מִלֵּא יָדָם, לְכַהֵן. ד וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי יְהוָה בְּהַקְרִבָם אֵשׁ זָרָה לִפְנֵי יְהוָה, בְּמִדְבַּר סִינַי, וּבָנִים, לֹא-הָיוּ לָהֶם; וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר, עַל-פְּנֵי אַהֲרֹן אֲבִיהֶם. {פ}
ה וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. ו הַקְרֵב, אֶת-מַטֵּה לֵוִי, וְהַעֲמַדְתָּ אֹתוֹ, לִפְנֵי אַהֲרֹן הַכֹּהֵן; וְשֵׁרְתוּ, אֹתוֹ. ז וְשָׁמְרוּ אֶת-מִשְׁמַרְתּוֹ, וְאֶת-מִשְׁמֶרֶת כָּל-הָעֵדָה, לִפְנֵי, אֹהֶל מוֹעֵד--לַעֲבֹד, אֶת-עֲבֹדַת הַמִּשְׁכָּן. ח וְשָׁמְרוּ, אֶת-כָּל-כְּלֵי אֹהֶל מוֹעֵד, וְאֶת-מִשְׁמֶרֶת, בְּנֵי יִשְׂרָאֵל--לַעֲבֹד, אֶת-עֲבֹדַת הַמִּשְׁכָּן. ט וְנָתַתָּה, אֶת-הַלְוִיִּם, לְאַהֲרֹן, וּלְבָנָיו: נְתוּנִם נְתוּנִם הֵמָּה לוֹ, מֵאֵת בְּנֵי יִשְׂרָאֵל. י וְאֶת-אַהֲרֹן וְאֶת-בָּנָיו תִּפְקֹד, וְשָׁמְרוּ אֶת-כְּהֻנָּתָם; וְהַזָּר הַקָּרֵב, יוּמָת. יג כִּי לִי, כָּל-בְּכוֹר--בְּיוֹם הַכֹּתִי כָל-בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל-בְּכוֹר בְּיִשְׂרָאֵל, מֵאָדָם עַד-בְּהֵמָה: לִי יִהְיוּ, אֲנִי יְהוָה. {פ}
יד וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה, בְּמִדְבַּר סִינַי לֵאמֹר. וּמִשְׁמֶרֶת בְּנֵי-גֵרְשׁוֹן בְּאֹהֶל מוֹעֵד, הַמִּשְׁכָּן וְהָאֹהֶל; מִכְסֵהוּ--וּמָסַךְ, פֶּתַח אֹהֶל מוֹעֵד. כו וְקַלְעֵי הֶחָצֵר, וְאֶת-מָסַךְ פֶּתַח הֶחָצֵר, אֲשֶׁר עַל-הַמִּשְׁכָּן וְעַל-הַמִּזְבֵּחַ, סָבִיב; וְאֵת, מֵיתָרָיו, לְכֹל, עֲבֹדָתוֹ.; וְהַמָּסָךְ--וְכֹל, עֲבֹדָתוֹ. לב וּנְשִׂיא נְשִׂיאֵי הַלֵּוִי, אֶלְעָזָר בֶּן-אַהֲרֹן הַכֹּהֵן, פְּקֻדַּת, שֹׁמְרֵי מִשְׁמֶרֶת הַקֹּדֶשׁ. ; וְכָל-כֵּלָיו--וְכֹל, עֲבֹדָתוֹ. לז וְעַמֻּדֵי הֶחָצֵר סָבִיב, וְאַדְנֵיהֶם; וִיתֵדֹתָם, וּמֵיתְרֵיהֶם. לחוְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל-מוֹעֵד מִזְרָחָה מֹשֶׁה וְאַהֲרֹן וּבָנָיו, שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ, לְמִשְׁמֶרֶת, בְּנֵי יִשְׂרָאֵל; וְהַזָּר הַקָּרֵב, יוּמָת. לט

במדבר פרק ד Add to: The name of the next parsha is in the preceding one

א ....ן לֵאמֹר. ב נָשֹׂא, אֶת-רֹאשׁ בְּנֵי קְהָת,.....לַעֲשׂוֹת מְלָאכָה, בְּאֹהֶל מוֹעֵד. ד זֹאת עֲבֹדַת בְּנֵי-קְהָת, בְּאֹהֶל מוֹעֵד--קֹדֶשׁ, הַקֳּדָשִׁים. ה וּבָא אַהֲרֹן וּבָנָיו, בִּנְסֹעַ הַמַּחֲנֶה, וְהוֹרִדוּ, אֵת פָּרֹכֶת הַמָּסָךְ; וְכִסּוּ-בָהּ--אֵת, אֲרֹן הָעֵדֻת. יד וְנָתְנוּ עָלָיו אֶת-כָּל-כֵּלָיו אֲשֶׁר יְשָׁרְתוּ עָלָיו בָּהֶם, אֶת-הַמַּחְתֹּת אֶת-הַמִּזְלָגֹת וְאֶת-הַיָּעִים וְאֶת-הַמִּזְרָקֹת--כֹּל, כְּלֵי הַמִּזְבֵּחַ; וּפָרְשׂוּ עָלָיו, כְּסוּי עוֹר תַּחַשׁ--וְשָׂמוּ בַדָּיו. טו וְכִלָּה אַהֲרֹן-וּבָנָיו לְכַסֹּת אֶת-הַקֹּדֶשׁ וְאֶת-כָּל-כְּלֵי הַקֹּדֶשׁ, בִּנְסֹעַ הַמַּחֲנֶה, וְאַחֲרֵי-כֵן יָבֹאוּ בְנֵי-קְהָת לָשֵׂאת, וְלֹא-יִגְּעוּ אֶל-הַקֹּדֶשׁ וָמֵתוּ;... יט וְזֹאת עֲשׂוּ לָהֶם, וְחָיוּ וְלֹא יָמֻתוּ, בְּגִשְׁתָּם, אֶת-קֹדֶשׁ הַקֳּדָשִׁים: אַהֲרֹן וּבָנָיו, יָבֹאוּ, וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל-עֲבֹדָתוֹ, וְאֶל-מַשָּׂאוֹ. כ וְלֹא-יָבֹאוּ לִרְאוֹת כְּבַלַּע אֶת-הַקֹּדֶשׁ, וָמֵתוּ. {פ}
כא וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. כב נָשֹׂא, אֶת-רֹאשׁ בְּנֵי גֵרְשׁוֹן--גַּם-הֵם:..... כָּל-הַבָּא לִצְבֹא צָבָא, לַעֲבֹד עֲבֹדָה בְּאֹהֶל מוֹעֵד. כד זֹאת עֲבֹדַת, מִשְׁפְּחֹת הַגֵּרְשֻׁנִּי--לַעֲבֹד, וּלְמַשָּׂא. .... וְאֶת-מָסַךְ פֶּתַח שַׁעַר הֶחָצֵר, אֲשֶׁר עַל-הַמִּשְׁכָּן וְעַל-הַמִּזְבֵּחַ סָבִיב, וְאֵת מֵיתְרֵיהֶם, וְאֶת-כָּל-כְּלֵי עֲבֹדָתָם; וְאֵת כָּל-אֲשֶׁר יֵעָשֶׂה לָהֶם, וְעָבָדוּ. כז עַל-פִּי אַהֲרֹן וּבָנָיו תִּהְיֶה, כָּל-עֲבֹדַת בְּנֵי הַגֵּרְשֻׁנִּי, לְכָל-מַשָּׂאָם, וּלְכֹל עֲבֹדָתָם; וּפְקַדְתֶּם עֲלֵהֶם בְּמִשְׁמֶרֶת, אֵת כָּל-מַשָּׂאָם. כח זֹאת עֲבֹדַת, מִשְׁפְּחֹת בְּנֵי הַגֵּרְשֻׁנִּי--בְּאֹהֶל מוֹעֵד; וּמִשְׁמַרְתָּם--בְּיַד אִיתָמָר, בֶּן-אַהֲרֹן הַכֹּהֵן. {ס} כט בְּנֵי, מְרָרִי--לְמִשְׁפְּחֹתָם לְבֵית-אֲבֹתָם, תִּפְקֹד..... לַעֲבֹד, אֶת-עֲבֹדַת אֹהֶל מוֹעֵד. לא וְזֹאת מִשְׁמֶרֶת מַשָּׂאָם, לְכָל-עֲבֹדָתָם בְּאֹהֶל מוֹעֵד: קַרְשֵׁי, הַמִּשְׁכָּן, וּבְרִיחָיו, וְעַמּוּדָיו וַאֲדָנָיו. לב וְעַמּוּדֵי הֶחָצֵר סָבִיב וְאַדְנֵיהֶם, וִיתֵדֹתָם וּמֵיתְרֵיהֶם, לְכָל-כְּלֵיהֶם, וּלְכֹל עֲבֹדָתָם; וּבְשֵׁמֹת תִּפְקְדוּ, אֶת-כְּלֵי מִשְׁמֶרֶת מַשָּׂאָם. לג זֹאת עֲבֹדַת, מִשְׁפְּחֹת בְּנֵי מְרָרִי, לְכָל-עֲבֹדָתָם, בְּאֹהֶל מוֹעֵד... לַצָּבָא, לַעֲבֹדָה, בְּאֹהֶל מוֹעֵד. .... כָּל-הָעֹבֵד בְּאֹהֶל מוֹעֵד, אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן, עַל-פִּי יְהוָה בְּיַד-מֹשֶׁה. ....לַעֲבֹדָה, בְּאֹהֶל מוֹעֵד. ..... כָּל-הָעֹבֵד, בְּאֹהֶל מוֹעֵד--אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן, עַל-פִּי יְהוָה. מ..., לַעֲבֹדָה, בְּאֹהֶל מוֹעֵד. מד.....כָּל-הַבָּא, לַעֲבֹד עֲבֹדַת עֲבֹדָה וַעֲבֹדַת מַשָּׂא--בְּאֹהֶל מוֹעֵד. מח וַיִּהְיוּ, פְּקֻדֵיהֶם--שְׁמֹנַת אֲלָפִים, וַחֲמֵשׁ מֵאוֹת וּשְׁמֹנִים. מט עַל-פִּי יְהוָה פָּקַד אוֹתָם, בְּיַד-מֹשֶׁה--אִישׁ אִישׁ עַל-עֲבֹדָתוֹ, וְעַל-מַשָּׂאוֹ; וּפְקֻדָיו, אֲשֶׁר-צִוָּה יְהוָה אֶת-מֹשֶׁה. {פ}

...

.......

(esh ve mayim, need kli to mediate the ffect. spirituality is both esh and mayim..)

Bamidbar in general, and can also be for one parsha specifically in needed:

why does the chumash tell us of so many rebellions agianst God? because all the stories end well, or even if not (as in tanach) then soon after the prophet tells us of a promise that it will be well in the future - all this is to assure us deep in the future, ie now, that even if we rebel, even if God is destroying us with a plague or by losing to an enemy, it is not a sign that God has abandoned us....

.....

........

2016:

parallel of gan eden and the encampment of b yisrael.

(Ramban makes parallel of encampment to situaiton at Har Sinai)

tree of life became torah , the luchot, = mishkan which is called in this parsha several times 'mishkan ha'edut'.

I thought I may have come up with tis but I see it also appears in https://www.alephbeta.org/course/lecture/terumah-angels-in-t

https://www.alephbeta.org/course/lecture/tetzaveh-2016-5776

http://www.tanach.org/shmot/vayak.txt

http://etzion.org.il/vbm/english/parsha.64/19teruma.htm

https://moderntoraleadership.wordpress.com/2016/03/10/mishkan-and-midrash/

http://etzion.org.il/vbm/english/alei/14-10eisenberg-ganeden.htm

http://etzion.org.il/vbm/english/parsha.64/19teruma.htm

http://www.tanach.org/shmot/pkud/shiur1.htm

...

So the etz haddat is in the center of the graden and the luchot are in the center of the encampment.

And the leviim are arrayed about it to protect the people from touching it and dying, similar to kruvim protecting gan eden. Lahat cherev hamithapechet = fire which killed sons of Aharon etc.

Holiness can be dangerous, Kabbalistic truths can mislead. 'Anochi' heard at Sinai almost killed everyone; the luchot were shattered;

Tribes have separate individual roles, when all do as should it is good, other wise problems, if no leviim then people go to touch mishkan and die. And all naitons have their roles and their messengers/prophets, when all do as their role, it is good for all humanity.

In Gan Eden Adam was frightneded of God's voice, and we were frightneed at Sinai, could stand only heairng 'anochi'.

VOice comes thrugh keruvim to MR, just as we begged MR to transmit the 10 commandments. My speculaiton: on shvuos night we can hear the anochi again, if we prepare 3 days hagbala, and 49 days sefira.

Speculaiton: since there is a parlell betwen the two luchos, so anochi is lo tirzach, so like zachor veshamor bedibur echod, so too they heard three syllables + 3 others, together: a-no-chi + lo tir-tzach , and this gave them the understanding that humans are tzelm elokim and so violating lo tirtzach is a violation of anochi.

Maybe this is one reason why these two cardinal commandments are so brief (three syllables)

........... .......

Bamidbar chumash material Excerpted from chumash english file, for website. can erase.docx

Report abuse