There is a difficulty concerning the sequence in which events are recorded in these three פרשיות. The Torah begins by relating the erection of the Tabernacle on the first of Nissan. Then it reports that G–d's Presence manifested itself there on the first day of the following month, lyar. The Torah then states that the people were counted. Next the Torah explains that henceforth the tribe of Levi would assume the functions that used to be reserved for the firstborn. The Torah proceeds to report the counting of the tribe of Levi, i.e. the Kehatites, the Gersonides and the Merarites. Their respective duties are also listed. After that, in Parshat Nasso, we read about the people who have to leave the camp because of impurity. Up to this point, the order of events is logical. At this point however, the Torah inserts other subjects, such as the steps for rehabilitation of people who have trespassed against Torah commandments. There follow the laws about סוטה, the woman accused of unproven infidelity. This in turn is followed by the laws governing the conduct of a Nazirite. Only after that does the Torah resume dealing with matters related to the Tabernacle, such as the Priests bestowing blessings on the people of Israel. This is followed by reports about the consecration of the Tabernacle/Altar by the offerings of the twelve tribal heads, נשיאים. This is followed by details about the candelabrum in the Tabernacle in Parshat Behaalotcha. At this point, the Torah again refers to the Levites (8,5), and their consecration. Why did the Torah interrupt with the legislation about פסח שני only to report subsequently about the encampment of the twelve tribes, the manner of getting ready to break or pitch camp? This is followed by a report that two trumpets had to be made, and by the proposal to keep Yitro with the Jewish people permanently. Next we hear how the Israelites complained about the manna, how they craved a meat diet, and how they were punished for their greed and lust. This is followed by Miriam's slanderous remarks about Moses and her punishment by צרעת. We will have to justify the order in which the Torah relates all these matters by showing how each is directly related to what follows. The numbers three and four respectively, which play a major role in our Parshah, find their counterpart in the layout of Jerusalem and the Holy Temple.

The numbers three and four respectively, which play a major role in our Parshah, find their counterpart in the layout of Jerusalem and the Holy Temple.

Here we have 1) the מחנה שכינה, the camp in which only the Priests were allowed. 2) The מחנה לויה, the area in which the Levites resided and performed most of their duties. 3) The מחנה ישראל, i.e the area in which four armies each comprised of 3 tribes were camped, each group with its own respective flag. Later on in Jerusalem, we have 1) the Holy Temple, 2) the Temple Mount, 3) the remainder of the city of Jerusalem (within the walls), as well as the four walls of the city, i.e. the one wall facing in four different directions, enclosing the city.

When we look at all this from a metaphysical vantage point, we will find that the מחנה שכינה itself contained three distinct areas of sanctity: 1) We have the קדשי קדשים, the inner sanctum, Holy of Holies, in which only the High Priest performed any function, and that only on the Day of Atonement. 2) We have the היכל, "palace," containing the golden altar, the table and the candelabra. On all of these the Priests performed functions regularly, i.e. daily or weekly. 3) We have the area containing the copper altar, better known as the מזבח העולה, the altar on which the daily communal offerings and others were burned. The three camps that we described were also divided into 3 areas of competence of the Priests, the Levites and representatives of the twelve tribes respectively (מעמדות). In the מחנה שכינה, the Priests performed עבודה. In the מחנה לויה, the Levites sang and played music during the sacrificial service. The Israelites provided contingents from various parts of ארץ ישראל, a token presence of the "owners" of the daily communal sacrifices. Details about all this can be found in Taanit 27. The leaders of each contingent proclaimed four fast days during the week when their משמר was on duty. At any rate, each of the groups described was of a higher degree of sanctity than its counterpart.

The number four in the desert represents the four flags, the four army groups of the Jewish people. Later on, in Jerusalem, their place was taken by the wall enclosing Jerusalem and facing in all four directions. This number corresponds to four concepts, each one closer to the "Essence" of things than its preceding one. They correspond to the four letters in the ineffable name of G–d, i.e. י-ה-ו-ה, which in reality contains only three elements, since the letter ה occurs twice in that name. These three letters represent three חכמות, wisdoms, as has been explained in the Sefer Yetzirah. They are the roots of the major קוים, "lines" in the universe, i.e. the line of חסד, love, the line of גבורה, justice, and the line of רחמים, mercy. By utilizing the last letter ה in the name of G–d mentioned, we end with ד אותיות, i.e. four letters which in turn suggest four of the ten ספירות, “spheres,” namely those of חכמה, בינה, תפארת and מלכות. [These "spheres" are four of the ten emanations by means of which Kabbalists understand how basically abstract concepts could gradually be converted or applied to the material world we are part of. compare Luzzato Ed.] These four emanations hint at the four "legs" that support the מרכבה עליונה, the "carriage" in the highest regions that supports the שכינה. Details of how these four emanations do this will be explained later.

By taking a close look at the respective significance of the number three and four, we will understand the meaning of the Midrash HaNe'elam on Parshat Chayei Sarah, in which it is stated that the commandment ועשו לי מקדש is based on the mystical dimension of תפילין, phylacteries. Rabbi Eliezer reports in that Midrash that he had been told that G–d in His great love for Israel asked the Jewish people to build for Him a dwelling similar to the "carriage," מרכבה, in the Celestial Regions which supports His Presence, in order that He could take up residence amongst them. This is the meaning of ועשו לי מקדש ושכנתי בתוכם (Exodus 25,8). The message contained in this verse reveals the metaphysical significance of the commandment of תפילין.

The four paragraphs of the Torah which are written in the תפילין correspond to the four letters in the Ineffable Name of G–d, i.e. י-ה-ו-ה, as explained in the Tikkunei Zohar. The "carriers" of G–ds glory derive from these four letters in His name, the emanation being three or four respectively, as we will explain. This is hinted at by the fact that on one side of the תפילין, phylacteries, we have the letter shin with 3 "legs," whereas on the opposite side, the letter shin appears with four "legs." The origin of that practice is the verse in Exodus 28,39: "ושבצת את הכתונת שש, ועשית מצנפת שש." The Talmud Zevachim 19a says that there was a spot on Aaron's forehead where he laid his phylacteries between the headband, מצנפת, and the golden plate, ציץ, (Exodus 28,36). The word שש refers to the two shins we have on the תפילין.

The fact that the same word is also used in connection with the tunic, כתונת, i.e. a garment worn on the body and not on the head, may be understood as a reference to the Zohar which says that "here on earth the תפילין are made of hide, skin, i.e. עור. However, in their ultimate place, i.e. מקומם העליון, they are made of light, אור." These are the תפילין, concerning which our sages say that G–d Himself lays them, since the emanation of תפארת acts as a crown, an adornment in the Celestial Regions. If Adam had not sinned, or, if Israel had not sinned subsequently with the golden calf, they could have laid תפילין made of אור, light. After the sin, however Israel could qualify only for תפילין של עור, phylacteries made of hide. This meant that the original light created by G–d at the very outset of creation underwent a process of contraction, i.e. lost most of its power. The Zohar expands on this theme in connection with ויעש אלוקים לאדם ולאשתו כתנות עור, that G–d made cloaks of hide for Adam and his wife and clothed them (Genesis 3,21). It follows that כתנות עור-כתונת שש, and the תפילין, are the instruments which enable man to rehabilitate himself after he had committed the sin in the garden of Eden. משכן, similarly, is the means by which Israel rehabilitates itself after the sin of the golden calf. These concepts need further clarification.

The purpose of creation, is, as far as man is concerned, for the sake of the Torah, i.e. he is to perform the positive and negative commandments contained in Torah. He has to avoid transgressing negative commandments. His task vis-a-vis Torah can be summarised as לעבדה ולשמרה, just as Adam's task in Eden had been the same thing. All this is hinted at in Genesis 1,26, when G–d said: "נעשה אדם, instead of אעשה אדם." The word נעשה, alludes to the נעשה ונשמע the Jewish people proclaimed at Sinai prior to receiving the Torah. That moment in time was their finest hour, as we explained when discussing the appropriate verse. Once Adam had sinned, "Man's" rehabilitation did not commence until the giving of the Torah and the building of the Tabernacle. This is because the Tabernacle was built in a way that made it a universe in miniature, i.e. a microcosm. It reflected the universe, since it too had been created for the sake of Man. Adam had distanced himself and his place was now taken by Aaron, who had been brought close. G–d instructed Moses in Exodus 28,1: "ואתה הקרב אליך את אהרון." I have elaborated on this theme in Torat Kohanim i.e. the book of Leviticus. I also explained how the Tabernacle was the universe in miniature. Aaron is equivalent to "Adam" i.e. Man, for whose sake the universe had been created, so that he could receive the Torah. It is this which is hinted at at the beginning of the book of Numbers, אוהל מועד=ציור העולם. The Levites, who are close to Aaron, may be viewed as if they were branches of "Adam," and it is a fact that only Israel is described in the Torah as אדם.

כהן-לוים-ישראלים, in descending order, are similar to נשמה-רוח-נפש. The Torah describes "Adam" on three levels, Genesis 2,7, ויהי אדם לנפש חיה. In Genesis 6,3, we find רוח האדם. Finally, in Genesis 2,7, we find him also as נשמת האדם. Kabbalists have described this parallel relationship and have claimed that this is the source for our reciting one hundred benedictions daily. The Israelite, who represents the נפש level, gives ten percent of his harvest to the Levite, who represents the רוח level. The Levite in turn, gives ten percent of what he has received to the Priest, who represents the נשמה level. This means the Priest is entitled to the "number" one (one out of a hundred). The author of Shaarey Orah as well as the author of Tolaat Yaakov have elaborated on the significance of these various numbers in the alphabet. We find the whole Jewish people referred to as נפש (singular), when Jacob and his family moved to Egypt (Genesis 46,27).

We know that G–d created the universe and converted abstract concepts into physical reality. This process entailed the "creation" of three worlds, i.e. 1) the עולם הבריאה, 2) the עולם היצירה, and 3) the עולם העשיה. The נשמה, stems from the עולם הבריאה, the רוח, from the עולם היצירה, and נפש, the from the עולם העשיה. All this has been explained at length in the Zohar, the Pardes Rimonim and the Reyshit Chochmah. The עולם הבריאה, must be understood as similar to the מחנה שכינה, since it serves as לבוש, "garment" for the שכינה. We find the כהנים, Priests, who represent נשמת אדם in the precincts of משכן or מקדש respectively, i.e. in the מחנה שכינה. The מחנה לויה corresponds to the עולם היצירה, the source of the dimension of רוח. Above all the domains described is the עולם האצילות, i.e. the root of roots of abstract emanations such as נפש, רוח, נשמה. The נפש ultimately derives from the emanation of מלכות, the lowest of the emanations, and as such is rooted in our physical world. The רוח ultimately derives from the emanation תפארת, whereas נשמה derives from the emanation of בינה, something all students of Kabbalah are familiar with. Together, these three ספירות account for the letters ה-ו-ה, in the four lettered name of G–d, the first ה referring to בינה, the last ה referring to מלכות, and the middle ו to תפארת.

The number four plays a crucial role in each of these three worlds, i.e. בריאה-יצירה-עשיה. The four חיות referred to in Ezekiel Chapter 1, as supporting G–d's מרכבה, "chariot", are all part of the עולם הבריאה. They are אדם, נשר, שור, אריה. After that we find the number four also in the עולם היצירה, in which the "chariot" is described as ארגמן, short for the angels אוריאל, רפאל, גבריאל, מיכאל, and נוריאל. The latter is actually identical with אוריאל, and the slight change in name describes the fact that when something is the combined product of the emanations חסד וגבורה, then אוריאל suggests that it is derived from "light," i.e. אור, whereas נוריאל suggests that its origin is the emanation גבורה, i.e. אש. מיכאל represents חסד. גבריאל represents גבורה נוריאל/אוריאל represents תפארת. רפאל represents the emanation of מלכות.

We also find the number four in the עולם העשיה, since the four basic elements in our physical world are אש, מים, רוח, עפר, i.e. fire, water, wind and earth. These are the four elements that govern in all the four directions of the compass. We have now accounted for the relevant significance of numbers "three" and "four" respectively. Above all this is the name of G–d i.e. the three basic letters י-ה-ו, which "convert" into the six seals with which the six extremities of our world are sealed (the four points of the compass plus height and depth).

The three camps, i.e. the camp of כהונה, לויה, ישראל, are three self-contained units since the kind of service performed by their respective residents is different for each camp. The מחנה כהונה, however, embodies three separate degrees of sanctity, as we have already pointed out. We then can view the three camps as parallel to the letters ה-ו-ה of G–d's name, whereas the letter י is parallel to the three degrees of sanctity within the מחנה כהונה.

The Kabbalists are agreed that כהן, לוי, ישראל, represent the emanations of חסד, גבורה, תפארת respectively. We have practical examples of this when we look at the Nazirite legislation, where the Torah forbids the Nazirite to cut his hair, i.e. תער לא יבא על ראשו (Numbers 6,5). The reverse is the case when we read about the Levites being consecrated in Numbers 8,7, where the Torah commands the Levites to shave off all the hair on their bodies, i.e. והעבירו תער על כל בשרם. In the case of the נזיר, the Torah stipulates that he must retain the "crown," i.e. nezer, just as a כהן wears a "crown," i.e. מצנפת. Both are forbidden to defile themselves through contact with the dead. Just as the sanctity of the כהן derives from the emanation of חסד, so do the special "powers" of the נזיר derive from that emanation. His hairs allude to the צנורות עליונות, conduits from "higher regions," and divinely inspired characteristics which are derived from the attribute of חסד. This is why he is commanded not to destroy them (the linkage to that attribute). The Levite's spiritual strength, on the other hand, derives from the attribute of גבורה=דין and unbroken contact with this source, which is also the source that inspires negative manifestations here on earth, and must be avoided. That is why he must proceed in manner opposite to that of the Nazirite. This is then why the Torah commands that he shave off all his hair, i.e. all that is reminiscent of conduits connecting him with that source. It is the task of the Levite to frustrate the powers of impurity, to prevent them from gaining ascendancy anywhere. He does so symbolically by destroying his hair, i.e. "by removing the thorns from the vineyard." כהן, לוי, ישראל, can also be viewed as representative of חסד, גבורה, תפארת.

The focal point of these camps is the holy ark containing the tablets. We find here an allusion to the "great" name of G–d, the one that contains seventy-two letters or words respectively [when the letters are spelled as words Ed.]. This appears three times, i.e. 216 (72 times 3) corresponding to the fact that the ark was really three arks, an outer ark made of gold, which encased the wooden ark which in turn was covered by an inner ark of gold. The tablets were six tefachim long, six tefachim wide and six tefachim high. If you multiply these measurements by one another you get 216. [Actually the author proceeds in the reverse order dividing 216 by six and then again by 6.] The Zohar on Parshat Behaalotcha explains that though the 72 lettered name of G–d is rooted in the emanation חסד, and חסד=72, it is actually composed of a combination of חסד, גבורה and תפארת. The Pardes Rimonim, in the chapter dealing with details of names, chapter 5, discusses this at length. [In order to appreciate the following, it is necessary to understand the system of tzerufim, or permutations. By transposing the letters in a given word, numerous combinations of the same letters can be achieved. In the case of a four-letter word, such as the Ineffable Name of G–d, 12 permutations are possible. This number is increased considerably when the letters in question are spelled out as words, i.e. the letter “י” as "יוד". In addition to this, such letters as "ה” for instance, could be spelled out as "הי", "הא”, or "הה”. By combining either the number of letters obtained by such spellings, or by adding the numerical value of each of such letters when this milu-im system is used, Kabbalists arrive at amazing relationships in key concepts.] You will find the number 72 hinted at in the passage about the Levites, since the Torah writes “והיו לי” (Numbers 8,14) referring to G–d claiming the Levites as His. By reading these two words as והי ולי, you have the first 2 of the 72 worded name of G–d. By combining 72 with the numerical value of ישראל=541, you get 613. In other words, Israel and the "great" name of G–d correspond to the whole of Torah. Viewed differently: The three camps כהונה, לויה, ישראל, that are 72 times 3, surround the core i.e. the tablets, which in turn are 3 times 72=216. Whenever the Jewish people broke camp, the flag of the camp of Yehudah featuring אריה=216, was the first to start marching.

I have already mentioned that the division of כהן, לוי, ישראל, points in two directions, one being the נשמה-רוח-נפש, relationship, in other words the letters ה-ו-ה out of the 4-lettered Ineffable Name, the other, namely י-ה-ו, pointing at the "line",חסד, גבורה, תפארת in the diagram depicting the 10 ספירות, emanations. At first glance it appears as if these two divisions of "3 each," fail to account for the fourth letter of the ineffable name, i.e. the “י” in the case of the כהן, לוי, ישראל line, or the letter "ה" in the חסד, גבורה, נפש line. I will however, come back to this and explain what happens to the missing letters of G–d's name in those "equations," once I have described the 4 flags and what was inscribed on them in detail.

Nachmanides, in his commentary on Numbers 2,2, states that the flag of the camp of Yehudah featured the image of a lion, in accordance with Genesis 49,9, which compares him to a lion. The flag of the camp of Reuben featured the image of Adam, reminding us of the דודאים containing the letters "אדם," as we read in Genesis 30,14. The flag of the camp of Ephrayim featured the image of an ox, שור, seeing Moses had described Joseph as בכור שורו הדר לו, in his blessing in Deut. 33,17. Lastly, the flag of the camp of Dan featured the image of an eagle, based on Deut. 32,11, "כנשר יעיר קנו,” "like an eagle who rouses his nestlings." This was appropriate since Dan's position as the rearguard of the army required him both to protect the rear and hurry up the slow moving ones in front of him to move faster. The overall effect of these camps and their flags corresponded to the vision of Ezekiel of the מרכבה, as we have mentioned earlier. [Although Yonathan ben Uzziel has the flag of Dan displaying a snake instead of an eagle, as in Genesis 49,17, this need not contradict Nachmanides, since the Tziyoni quotes Kabbalists as saying that the body of the picture was indeed a snake, but that the snake had the wings of an eagle. The latter suggests the attribute of mercy, רחמים.]

It follows that the pictures on the 4 flags which the Israelites had in the desert were of the four חיות that support G–d's throne, that they also hinted at the four camps of the שכינה, namely the four emanations mentioned, and that they also reflected the concept of the four basic elements in our world as well as the four compass directions. The Zohar elaborates on all this. The Rekanati says that the four basic elements are presided over by the four angels מיכאל, גבריאל, אוריאל, and רפאל. מיכאל presides over the element water, and establishes a link between the waters in the upper regions, the waters of חסד. He does this in his capacity of "High Priest” of the Celestial Regions. He atones on behalf of Israel, since the region of atonement is in the domain of חסד. As a result, his position in those regions is on the right of G–d's throne. גבריאל presides over the element אש הגדולה "the great fire," hence his position is on the left. His official title is "Commander in Chief" of the celestial armies. אוריאל is in front, presiding over the element רוח, the region whence light comes to the world, since it is positioned in the East. The sun rises in the East, of course. רפאל is in the West, presiding over the element עפר, earth. The Rabbis say that he is in charge of the earth that is attached to the throne of G–d, a material known as the חומר הראשון, "original raw material” (compare Bamidbar Rabbah 2,10). The Midrash there states that just as G–d had created four compass directions in our lower world, so He has surrounded His Throne with four angels, i.e. מיכאל, גבריאל, אוריאל, רפאל. So far the words of the Rekanati. The letters in the holy name of G–d are imbued with the glory of the שכינה, G–d's Presence.

I will copy from the Tziyoni, who describes these flags in still greater detail: It is a tradition going back to Moses that in addition to the images mentioned on these four flags they also contained one letter each of the names of the three patriarchs, as well as three צירופים, permutations of the letters in the Ineffable Name. Reuben's flag contained the letter ב of Abraham's name, the letter צ of Isaac's name, and the letter ע of Jacob's name. To these letters were added 3 permutations of the letters in the Ineffable Name, such as heh-vav-heh-yud, heh-vav-yud-heh, and heh-heh-yud vav. The flag of Yehudah would have the letters "א", "י", "י", respectively, taken from the names of the patriarchs. To this would be added three more צירופים. When you continue in this fashion, namely the letters "ר", "ח", "ק" from the patriarchs' names on the flag of Ephrayim, with the respective permutations of the Ineffable Name added, and the letters "מ", "ק", "ב" from the patriarchs' names on the flag of Dan, again with the respective unused permutations in the letters of the Ineffable Name, you will remain with the last letter in Abraham's name, i.e. the letter "ה" unaccounted for. In order to solve this problem, G–d added the letter yud, so as to produce the two-lettered name of G–d, the one with which He created the universe, i.e. “י-ה”. G–d placed עמודים, a type of cloud (like the pillar of fire in Exodus 13,22) above, and ענן, another type of cloud, above and below the holy ark. These two letters were engraved on those two clouds. Whenever G–d wanted the camps to move, the columns of cloud containing the letters would rise from the ark, and the four ענני הכבוד, clouds depicting the Presence of G–d's glory on which the letters א-י-י, ב-צ-ע, ר-ח-ק, מ-ק-ב, were inscribed would start moving. So far the Tziyoni.

However, I (של"ה) propose to pursue a slightly different approach. By means of these two letters "א-ה," the apparent deficiency which we mentioned after showing how the camp of Yehudah with its image of אירה, amounted to 216, or three times the numerical value of the permutated Ineffable Name, can be made up. Each of the four flags also had three permutations each of the ineffable four -lettered name of G–d inscribed on them, corresponding to the fact that each flag represented three tribes. That this was so can be gleaned from the verse in Psalms 122,4: ששם עלו שבטים, שבטי ה'. The appropriate translation would be: "There the tribes, the tribes of the Lord, ascended" (to the Jerusalem of the Celestial Regions). The reason for inscribing these permutations on each of the flags was to have the 72-lettered (worded, according to some Kabbalists) name of G–d inscribed thereon. This has been pointed out in the Sefer Habahir, and is referred to in Pardes Rimonim. We read there that a certain Rabbi Amorai expounded on the verse השמים ושמי השמים לא יכלכלוך (Kings I 8,27) "Neither the heavens nor the heavens of the heavens can contain You," that this proves that G–d has 72 names, and that all of them are incorporated in the שבטים, the twelve tribes. We know that this is so, since the Torah writes in Exodus 28,10, ששה משמותם על האבן האחת, ואת שמות הששה הנותרים על האבן השנית כתולדותם. "The names of six of the tribes on the one stone, (gem of the Ephod) and the names of the remaining six tribes on the second stone, according to the order of their births." These two stones of the אפוד, just as the 12 stones of the breastplate, חושן, of the High Priest, are לזכרון, as a remembrance. Since the words "as a remembrance” are used both times, it it is clear that both contained the same. Alternatively – even better in our context – since the Torah mentions only the number twelve, we must consider that the twelve stones had six facets each and that the total number of facets is thus 72. The deeper meaning of the sacrifices offered by the Princes in Parshat Nasso of which the Torah says in its summation שנים עשר בקר ושש עגלות צב, "six draught carts and 12 oxen,” may well be connected with this concept. The Torah tells us by mentioning the number 12, that G–d employs 12 מנהיגים," managers," each of whom is equipped with six כוחות, specific capabilities. The Pardes Rimonim elaborates on this.

The twelve stones have six facets each, giving us a total count of 72. The מחנה כהונה "surrounded" the holy ark which in turn housed the tablets that measured 72 handbreadths cubed, i.e. 216 (216 טפחים, divided by the three dimensions: length, width, and depth).

All of this "surrounded" the Ineffable Name, since it is said "תורת ה' תמימה" that the whole Torah exudes the Ineffable Name and the 72 lettered name derives from this since it "branches out" in three dimensions, length, width, and depth (The Ineffable Name is flanked on either side by תורה, and תמימה, respectively). The name can be spelled in three distinct ways, A) forward, פנים, B) backwards, אחור, and C) sideways, על ידי צירופים. The first method of spelling the Ineffable Name so that its total is 72, is by spelling each letter as a word and using the letter yud as a filler, i.e. יוד, הי, ויו הי. The result is 72. The second method, אחור, is by each time adding the next letter to the spelling, i.e. ""י", "י-ה", "יה"ו", "י-ה-ו-ה" When you add these letters now, you will also get a total of 72. The third method of spelling the Ineffable Name, is by using the 12 permutations as demonstrated previously, i.e. re-arranging the four letters in every possible combination. Seeing that there are 12 permutations, and each represents 6 facets, or כוחות, you multiply the number 12 by 6 and your total is 72. We find that the number 72 emanates from the Ineffable Name in three different ways (the dimensions), giving us a total of 216. On the four flags G–d's Ineffable Name was inscribed by using this method of permutations. Now that we have explained the significance of numbers three and four respectively, we understand that this is what the two kinds of the letter שין on the phylacteries are all about. We are reminded of the deep significance of the number three and the number four, by wearing on the תפילין both a three "headed" shin, and a four "headed" shin. In this way the commandment of Tefillin, symbolises the Tabernacle/Temple idea. The twelve stitches used in sewing together the phylacteries also symbolize the concept we have explained. What I have described so far is in the nature of an overview of these three פרשיות.

When discussing them in detail we will concentrate on the fact that they represent the three camps i.e. the camp of the Priests, the Levites and the Israelites, respectively, and that as such the first one, Bamidbar, describes the Neshamah element within us, the second one i.e. Parshat Nasso, describes the Ruach element whereas the third one, Beha-alotcha, describes the Nefesh element. All of this will be explained in due course.

במדבר סיני . This book is called חומש הפקודים, the book of those who have been numbered, because of the census the people of Israel underwent. This count will never become irrelevant (else we would not read about it annually, after over three thousand years). Our sages say that the purpose of the census was to ensure that the שכינה, Divine Presence, would take up permanent residence amongst the Jewish people. I believe that this Parshah and all its details refers to the מחנה כהונה. The מחנה שכינה on earth is, of course, "opposite" of the מחנה שכינה in the Celestial Region (Bamidbar Rabbah 4,13).

The Parshah mentions only the number of Israelites, and the fact that the Levites from the age of thirty days and over were chosen to replace the firstborn. The number given for the Levites in this Parshah is only that of the Kehatites, since the מחנה שכינה contained the כהנים who came from their ranks. The reason why the כהנים were included in the count of the Kehatites is that we find the Priests carrying the Holy Ark on three occasions, though that assignment was usually reserved for the Levites of the family of the Kehatites. These three occasions were: A) When Israel crossed the Jordan (Joshua 3,3), see the commentary of Kimchi there. B) When they marched around the city of Jericho (Joshua 6,12-13), and C) when the Holy Ark was returned to where it belonged during the uprising of Absalom against David (Samuel II 15,29).

Concerning the relevance of the number of Israelites required to assure a permanent Presence of the Shechinah, we will appreciate the following: Although we have a rule that anything subject to numbers and measures does not attract ברכה, blessing, this rule applies only when the number or measurement in question is intrinsically physical, part of this material world. Such numbers, by their very definition, do not bode well, since they are intended to stress individuality in the sense of separateness. Each item is counted separately. It also suggests limitation. Even if we say that "the number of the children of Israel will be as the sands of the beaches of the sea," an apparent blessing (Genesis 22,17), the presumption still is that eventually this is a limitation, that the number is finite.

However, when numbers are viewed in the context of the spiritual world, עולם הבא, they do not imply limitation. Once something is numbered it will have an infinite existence, usually on an ascending level, the object that is numbered advancing towards ever greater achievements. When our sages said that Torah scholars do not find rest in this world or in the hereafter (Berachot 64a), this is what they had in mind. These scholars do not "rest on their laurels," as it were, but experience continuous growth. Their understanding of G–d increases continuously, and since G–d Himself possesses infinite achievements, any measurable progress of the Torah scholar is not something that is measured against a final target thus preventing him from progressing still further.

Different Torah scholars vary in the degree in which they progress towards gaining this deeper insight into the Essence of G–d. It varies from נשמה to נשמה. The צדיק in the Hereafter will never be submerged in anonymity unlike people who are members of an army in this world. The latter lose part of their individuality by the very fact that they are lumped together in a group when being counted.

This is why the prophet Hoseah 2,1, states of the future of the Jewish people: והיה מספר בני ישראל כחול הים, אשר לא ימד ולא יספר. "The number of the people of Israel will be like the sand of the sea that can be neither measured nor counted." We understand this verse as pointing out the difference between the function of numbering something in this world, and that of numbering something in the World to Come. In the World to Come, it is not something finite. This is so in spite of the fact that it does take place as is evident from the words "cannot be counted" which suggest that somebody is trying to count it. The message is that the count cannot be completed, cannot be finalized.

This is also what the Rabbis may have meant when they said that מספר, refers to a time when Israel performs the will of G–d, לא יספר when Israel fails to do so (Yoma 22b). When Israel does not perform the will of G–d, this is caused by their cleaving to this physical material world. When they do perform the will of their Maker, however, even counting them does not constitute something finite, something that imposes limitations on their development; then it is not something negative. When G–d was ready to take up His residence amongst Israel, He commanded them to be counted in order that this aspect of numbering should be understood; in that case their number was of course, finite.. This had to be so, since all those counted were at that time of this physical world, of course. We have explained in Parshat Ki Tissa, how the number six hundred thousand corresponds to the ספירות, emanations, and how all this demonstrates Israel's relationship to the שכינה.

שאו את ראש . The word את is difficult, as well as other apparently superfluous words. Even if we allow for the fact that Shimon Ha'Amsuni explained every את in the Torah and when he was stymied by one particular את in the verse "et hashem elokecha tira,” he abandoned his attempt altogether (compare Pesachim 22b). The fact remains that we have to explain whatever we can. Rabbi Akiva explained also the one et that had stymied Shimon Ha-amsuni by saying that not only G–d but also Torah scholars must be shown reverence (Bechorot 6). Another difficulty is that when counting the Israelites, the word את appears in front of the word כל, i.e. Numbers 1,2, שאו את ראש כל עדת בני ישראל, thereby joining the Israelites to the previous "אהל מועד", whereas when the Levites are counted in 3,15, the word כל appears after the object of the count, the בני לוי. It says viz: פקוד את בני לוי לבית אבותם למשפחותם, כל זכר וגו', instead of as in 1,2, שאו את ראש כל עדת בני ישראל. Still another unusual inconsistency is found when we compare the respective counts of the Kehatites, Gersonides and Merarites. The Torah writes in 4,2: "נשא את ראש בני קהת," and in 4,21 we read: "נשא את ראש בני גרשון," whereas in 4,29, we read: בני מררי למשפחותם, לבית אבום תפקוד אותם, without the word את. Why this change in the wording? Nonetheless, the word את, is mentioned also with מררי, in 4,30: כל הבא לצבא לעבוד את עבודת אהל מועד. On the other hand when the Torah describes the function of the Kehatites in 4,3, it says: כל בא לצבא לעשות מלאכה באהל מועד." Strangely, the word את is missing here. When the function of the Gersonides is discussed in 4,23, the word את is also missing.

We find a disagreement between Rabbi Yochanan and Rabbi Shimon ben Lakish concerning whether articles which are normally sold by the piece, i.e. by being numbered, can ever lose their identity sufficiently to become assimilated by a mixture many times their size. Rabbi Yochanan holds that only items that are always sold by number cannot be assimilated. The fact that they are only sold by number gives them an importance that can never be lost. Rabbi Shimon ben Lakish extends this rule even to items that are occasionally (את שדרכו למנות), sold by number. Compare Beytzah 11. Although the argument between these sages concerns matters of Halachah, Jewish ritual law, their disagreement reveals a deep insight into the relative worth of things that are subject to numbering. The attitudes of both Rabbis reflect a genuine Torah outlook, i.e. אלו ואלו דברי אלוקים חיים. The clue to this relative worth may be both the word את and the word כל respectively, as we shall try to demonstrate.

Bamidbar Rabbah 1,9, on Numbers 1,1, שאו את ראש, says that G–d said to Israel: "I have not liked any other creature more than you, that is why I have 'raised' your head high." I have made you similar to Me. Just as My "head" is high, as stated in Chronicles I 29,11: והמתנשא לכל ראש, "so your head is high," as stated in Psalms 148,14: "He has exalted the horn of His people."

It is difficult to see a compliment for Israel in the words of the Midrash "I have not liked any other creature more than you." The Midrash should have written: "I have liked you better than any other creature." Another difficulty is the expression "דמיתי אתכם," "I have compared Myself to you." What kind of a comparison is this? Also, how is all this related to the verse "G–d said to Moses: "Count the head of the whole community of Israel, etc.?"

Another difficulty is the subsequent statement in Bamidbar Rabbah 1,11, on the verse "but do not count the tribe of Levi, etc." (1,49), that Rabbi Pinchas ben Idi said: "when it says at the beginning of the Book, שאו את ראש, it pointedly does not say גדל את ראש, "elevate the head." The expression "שאו" is similar to the judge telling the executioner to behead the convicted prisoner. By the use of this word, G–d hinted that Israel would have to qualify for greatness only through the accumulation of merits. In that case the meaning of שאו, would be similar to Genesis 40, 12, "within three days Pharaoh will lift your head, (ישא) and restore you to your former position." Should Israel fail to merit greatness however, they would all die, as did the chief of the bakers in Genesis 40,19, who was told by Joseph that Pharaoh would ישא ראשך מעליך "will lift your head off you, and hang you on a pole." It had been clear to G–d at that time, that all the people about to be counted would die in the desert. G–d therefore told Moses to count the Levites not with the Israelites, but separately. The Levites had to be counted separately. If the tribe of Levi had been counted together with the other tribes the angel of death would have had authority to kill all Israel including them, and the decree that Israel could not enter the Holy Land would have become operative, since the Torah says in Numbers 14,29: "In this desert your carcasses will fall, and all of you who have been numbered in accordance with their respective number." G–d separated the count of the Levites in order to head off this catastrophe. This is also why the Torah does not even employ the same wording when referring to the counting of the Levites, but instead of שאן את ראש, we have פקוד את בני לוי in 3,15. So far that Midrash

This statement of the Midrash also deserves further analysis. Why does this Midrash see a connection to the use of the word "שאו" in the Joseph story involving Pharaoh that we have cited? After all, we have a rule בשעת חדוה, חדוה. This means that at a time when joy prevails, no sour note is introduced. Rashi explains this on Genesis 6,6. In our case the restoration of the שכינה, the visible Presence of G–d, was certainly such an occasion; why then look for negative connotations of the word "שאו?"

כי בי-ה ה' צור עולמים

What did the previous quotation of Psalms 20,6, "May we shout for joy in Your victory!" have to do with flags? Furthermore, what did the Midrash mean when it said that the flags were meant to lend each tribe a distinctive individuality, i.e. שיהיו נכרים? Why should the use of the expression חיבה גדולה "great fondness," by the Midrash on two occasions be the equivalent of love, אהבה?

Another difficulty is that we are told by the Midrash in Song of Songs 2,4, that when G–d descended on Mount Sinai to give Israel the Torah He brought with Him 22,000 ministering angels. We know this from the verse in Psalms 68,18, רכב אלוקים רבותים, אלפי שנאן. "The chariots of G–d are myriads upon myriads, thousands upon thousands." All these angels were made to appear with flags, or like flags. Israel developed a yearning for flags and wished also to have flags like these. This is why it says in Song of Songs, 2,4, "He has brought me to the house of wine," i.e. Sinai where the Torah was given, which in turn has been compared to wine." The verse in Proverbs 9,5,"Drink of the wine I have mixed," refers to Sinai. The words דגלו עלי אהבה, in Song of Songs 2,4, refer to Israel exclaiming "I wish G–d would display His love for me through the flags." G–d responded saying: "Since you yearn for flags, I am surely going to fulfil your request," to wit Psalms 20,6, ימלא השם כל משאלותיך, "may the Lord fulfil your every wish." G–d immediately informed Israel of His decision by instructing Moses to make flags for them, as is written: “איש על דגלו באותות.” So far the Midrash. This Midrash too requires an explanation. Again we need to know what the term "love" is all about! We further need to know how the wording in this Midrash adds anything to the previous Midrash on that subject?

כי בי-ה ה' צור עולמים . This means that the universe, i.e. the עולם הבא, was created with the letter י, whereas the עולם הזה, the material world, was created with the letter ה. The Mishnah in Avot 5,1 already told us that G–d created the universe with ten מאמרות, directives. The first of these was אחדות, Unity, as we will explain later. The term דביקות, attachment, refers to something that is ongoing, everlasting, as we know from Deut.4,4, ואתם הדבקים בה' אלוקיכם, חיים כולכם היום, "you who have been cleaving to the Lord your G–d are all alive this day." The material world was created by five מאמרות, i.e. the letter ה. Our sages in Rosh Hashanah 21b, say that 50 שערי בינה, "gates of understanding," were created, and that Moses was given all of them except one. We know this because it says of Moses "ותחסרהו מעט מאלוקים," that You have made him only a little less than divine" (Psalms 8,6). In the introduction on his commentary on the Torah Nachmanides (Chavell edition page 3) describes this statement as meaning that all parts of creation such as the minerals, the various categories of vegetation, animal life and even human life, each required a special שער בינה by means of which they were brought into existence. This process continued until possession of an advanced שער בינה would enable a person to understand the psyche of fellow human beings, enable him to divine if his counterpart was a thief, an adulterer, etc. and even enable him to know if someone else who was suspected of disobeying the laws of ritual impurity concerning sexual relations with a menstruant woman was in fact guilty of such misconduct. Beyond that, a still higher שער בינה would give such a person access to knowledge about the motions and functions of the stars and planets. The total number of such שערי בינה is fifty, the fiftieth being reserved for the Creator alone, who had not revealed that potential to any creature. The wording in the Talmud, נבראו, "they have been created," suggesting that they had not remained only in the realm of G–d Himself, need not be understood literally, as the Talmud was concerned with describing what happened to the majority of these שערי בינה. So far Nachmanides. I personally, feel that the 50th שער בינה, an all embracing potential called hiyuli, primordial is the creative potential which has been withheld from any human being. Nachmanides possibly has this in mind when he refers to the verse in Psalms 33,9: “הוא אמר ויהי,” He said and it came into being."

Each of the seven days of Creation comprised forces that had been employed on the previous days, seeing that all the forces employed in Creation were closely related to the primordial matter, היולי. The same applies to the four basic elements in this material world. Every element contains some of the essence of the other three elements. The element is called by its specific name only because it is dominant in that constellation.

I have used this approach to explain why the Manna did not have the taste of cucumbers and melons, etc. as in Numbers 11,5. The Talmud in Yuma 75, and the Sifri on that verse explain that these fruits were harmful to nursing mothers. Since the Rabbis are on record stating that the Manna was capable of assuming any taste a person wanted, we must ask whether nursing mothers are not included in the definition of כל אדם, i.e. anybody? The real reason then is that in its primordial state the Manna was capable of assuming any taste. This potential was activated by the thoughts of the person about to consume it. Because of the fact that at least a minute amount of the other possible tastes would have been present at all times, and this could have had harmful effects on nursing mothers, G–d already had to exclude the taste of cucumbers, etc. from the primordial potential, i.e. כח היולי, of the Manna. Since we have stated that the total potential reposing in each of the seven days of Creation was used on subsequent days to further the creative activity on such day, we have 7 times 7=49 such potentials. By adding the primordial potential of all these individual potentials we get 50. When you consider the individual potentials of the various acts of Creation and combine them with more generalised potentials you will get a total of fifty. Rashi on Genesis 1,14, already tells us that on the first day of Creation, everything was created in כח, in its potential, though it was not actualised, i.e. did not become functional until the day the Torah reports about it in detail. Similarly, the last day of Creation, i.e. the Sabbath, combined all the potential creative forces within it. This is why the Sabbath is also called "week," seeing it comprises all the elements that make up the week. We therefore have five days of creative activity left, each one of which comprised 7 of the potentials (known as שערי בינה) mentioned previously. This gives you 35. By adding a small part of the three "general potentials" to each of these five intermediate days, i.e. the general potential of the first day, the Sabbath, and the primordial כח היולי, you will get a total of fifty. In this fashion we arrive at a different aspect of the relationship between the spiritual and the physical, i. e. the relationship of "five" and "ten" respectively. Five multiplied by ten makes fifty. This is a very ancient allusion to the ספירות, emanations of יסוד, the lowest of the emanations of the world of יצירה, and the emanation מלכות, the world of עשיה, respectively. The verse in which this is alluded to is Chronicles I 29,11, לך ה' הגדולה, הגבורה, והתפארת, והנצח, וההוד. "Yours O Lord are the greatness, might, splendour, triumph and majesty, yes, all this is in Heaven and on earth." Every one of these five (emanations) is made up of ten aspects, so that between them they total the fifty שערי בינה. This is supported by the end of the verse כי כל בשמים ובארץ. According to the Pardes Rimonim, this is a clear allusion to the "lowest" two ספירות. The word כל has a numerical value of fifty, and as such alludes to those fifty שערי בינה that between them account for all the potentials that exist. This is also the mystical dimension of the letter ה in the word “הששי,” in Genesis 1,31. It alludes to the seven times 7 days plus the כולל, general potential, which combined makes 50. The number 50 must be understood as five times 10, i.e. with the creation of the Sabbath, the material world, עולם הזה, had, so to speak been stamped with the seal of the spiritual world, the עולם הבא.

At this point I want to explain the meaning of the verse "ובשם אלוקינו נדגול," "we will march with the banner of our Lord" (Psalms 20,6). This will be the conclusion of our explanation dealing with the אותות, i.e. that the word אותות is really a reference to the אותיות, the letters of G–d's name, and that they appear between them on the four flags of the four camps of the Israelites.

Let us first look at the statement in the Mishnah in Avot 1,2, that the world is supported by three things: by Torah, by Avodah and by the performance of kind deeds to one's fellow man. In this instance Tzedakah, commonly translated as the giving of charity, is identical with the term Gemilut Chassadim, mentioned in the Mishnah. Each one of the flags corresponded to one of the letters in the four-lettered name of G–d. Torah corresponds to the letter yud, the Ten Commandments, since the 613 commandments are all condensed within the Ten Ccommandments. The flag of the camp of Yehudah alludes to Torah; Rashi points out that Moses, Aaron, his sons and the Levites, camped close to that camp (2,2). The direction was the East, the direction from which light, i.e. enlightenment has come to the world. Torah, after all, is identical with "light." In front was the angel אוריאל, the numerical value of אור, being 207, which alludes to the secrets of the Torah. This angel is also known as נוריאל. Nur is a kind of fire which burns one up thoroughly, as happened to the youngster who tried to penetrate into the secrets of חשמל [what is commonly known as roam מעשה מרכבה, and should not be taught to anyone who is not capable of studying this on his own]. The Talmud reports in Chagigah 13 that a youngster undertook to study these matters and was fatally burned by heavenly fire [the expression used by the Talmud is נורא].

There are three aspects to this pillar of Torah, which is one of the pillars supporting the world. 1) Involvement with Torah must not serve ulterior motives, but must be designed to understand and observe its laws. Torah wisdom proclaimed must be halachically sound. 2) Its pursuit must be constant, in accordance with the maxim of והגית בו יומם ולילה (Joshua 1,8). At the very least it is required to set aside regular times for Torah study and to make one's working hours a lesser priority. 3) One must provide financial help to those who study Torah as their main occupation, much as our sages taught us based on the verse “שמח זבולון בצאתך ויששכר באוהליך” (Deut.33,18). Rashi explains on that verse that the two tribes made an agreement whereby יששכר shared the merit acquired through his Torah study with זבולון, seeing the latter had financed it. The fact that יששכר produced great Torah scholars is attested to in Chronicles I 12,33, when the delegation of that tribe at the crowning of King David is described as being composed of outstanding people, which compensated for the fact that it was such a numerically small delegation.

Yehudah is an example of the first aspect of the pillar Torah that we have cited. Our sages say that during all the forty years that the Israelites wandered in the desert the bones of Yehudah kept turning over within his coffin, and that Moses prayed to G–d שמע ה' קול יהודה ואל עמו תביאנו, "please G–d listen to the voice of Yehudah and restore him to his people" (Deut.33,7). The Talmud Sotah 7 explains that during all these years Yehudah had not been assigned a seat in the celestial academy, had not made proper progress in his studies, and had not succeeded in reconciling what he studied with the halachic decisions. Moses prayed that this should change. In the case of David, however, we find that since his learning matched the halachic decisions it is rated extremely high, and that is why it is said of him וה' עמו, "that G–d was with him, i.e. approved of David's halachic pronouncements. (compare Samuel I 18,14, and Shabbat 56 on that verse.) Yissachar is an example of the second criterion that is required for Torah to be a true pillar supporting the world, i.e. his full time dedication to Torah study. Zevulun is an example of the third criterion, that of supporting Torah scholars financially. To underline the esteem the Torah has for that kind of Torah support, we find that tribe referred to as מטה זבולון, i.e. not ומטה זבולון, to show that he was in a class by himself (compare Baal Haturim on Bamidbar 2,7). He is shown the same deference in Deut. 33,18, when he is mentioned before Issachar, who was his senior.

The camp, i.e. flag of Reuben, represents the letter ה in the name of G–d. The Talmud in Menachot 29b, asks why this terrestrial world was created with the letter ה, and answers that this is because the world is like a porch. If someone wants to depart, he may depart. The meaning is, of course, the open space on the left leg of the letter ה. The Talmud goes on to query this very phenomenon, and concludes that it is a signal to the repentant sinner that he will be welcomed back into the fold if he decides to return after he had "left." To the question that the letter has an opening underneath which the repentant sinner could use to return to the fold if he wants to, the Talmud says that sinners need additional encouragement to return to the fold. Therefore this letter has two openings. The direction South which faced the camp of Reuben, is guarded by the angel מיכאל whose position is traditionally on the right. [We have to conceive of "South" as being to the right of "East", not like in our maps which show "North" on top. Ed.] South is reminiscent of the institution of repentance, since it is an extension of the attribute of חסד presided over by the angel מיכאל. The Jerusalem Talmud Makkot 2,6, which describes the attitude to sinners by such attributes as "wisdom," "prophecy," etc. demonstrates that only G–d Himself suggests that a sinner do תשובה, and thus rehabilitate himself. Our sages say that the "right side" of G–d is always prepared to accept repentant sinners (Pirkei d'Rabbi Eliezer 33). G–d reportedly said to Reuben that until his time no one ever initiated repentance. As a reward G–d promised that a descendant of Reuben, i.e. the prophet Hoseah, would do so likewise when the occasion would arise. This is why we find Hoseah calling to the Jewish people: "שובה ישראל עד ה' אלוקיך." (Hoseah 14,2).

Reishit Chochmah queries how this is possible, seeing that both Adam and Cain had preceded Reuben in repenting for their respective sins. The answer given there does not satisfy the author, and he says that the difference is simply that Reuben's repentance was "self propelled," i.e. he had not needed to be told by G–d that he had sinned, and would face punishment, as had both Adam and Cain. Bereshit Rabbah 21,6, on Genesis 3,22, "and now man has become like one of Us," comments in the name of Rabbi Abba bar Kahane that G–d opened the gate of repentance for Adam by the use of the word "ועתה." We have other examples where that word introduces the concept of repentance, such as in Deut. 10,12, "and now Israel, what is the Lord your G–d asking of you except, etc."

The expression of פתח בתשובה, "commenced with repentance," simply means that a person does Teshuvah before he feels any ill effects from his transgression. This is to be contrasted with someone whose repentance is due to old age, when the evil urge cannot hold out the promise of gratification as a reward for the sin. I have explained Lamentations 2,3, השיב אחור ימינו, "He has withdrawn His right hand," to mean that G–d withdrew the hand held out to repentant sinners. The reason G–d did so is because we find in that same verse: מפני אויב, "on account of the enemy." The "enemy" is the painful result of one's sins. When repentance is due only to G–d's retribution, they are not compared to "crowns." Repentance and good deeds are considered "crowns" of a person, i.e. adorn him when they are caused by free willed activity, and before reverses in one's life prompt one to try "religion."

The flags of Reuven, Shimon and Gad contained all three elements of repentance. The first element is that demonstrated by Reuben, who did Teshuvah without being under any kind of pressure. The second element was demonstrated by Shimon, whose repentance was prompted by his being publicly humbled and shamed. His repentance was an example of what is meant by the verse in Jeremiah 31,18, אחרי שובי נחמתי, ואחרי הודעי ספקתי על ירך, בושתי ונכלמתי כי נשאתי חרפת נעורי, "Now that I have turned back, I am filled with remorse and shame; now that I have been made aware, I have struck my thigh, I am ashamed and humiliated, for I bear the disgrace of my youth." We also find in Ezra 9,6, אלוקי בושת ונכלמתי, "My Lord, I have been shamed and humiliated," that repentance was due only to such negative experiences. A public humiliation for the tribe of Shimon occurred in Numbers Chapter 31 where the punitive campaign against the Midianites is commanded and each tribe is supposed to contribute one thousand men to the army which undertakes that campaign. At that time the tribe of Levi also sent one thousand men, (cf. Sifri on 31,4). Since the Torah continues in verse 5 that the total number of men was twelve thousand, it is clear that none of the men were from the tribe of Shimon. It seems obvious that that tribe was too ashamed to participate, since its own leader had been the major factor in the seduction of the Jewish people by the Midianites having had any success at all. Berachot 12 raises the question how we know that G–d forgives anyone all his sins if he is ashamed. The proof is cited from Samuel I 28,19, when Samuel promised Saul he would join him in the Hereafter by the following day.

The third element of repentance, that it be performed while a person is in his prime, when he is still subject to the temptation of the evil urge, is represented here by the tribe of Gad. The Mishnah in Avot 4,1, which describes a hero as a person who can conquer his passions, clearly shows that unless one has such passions, one does not qualify for the reward of having suppressed them. On Psalms 112,1, אשרי איש ירא את ה', "happy the man who fears the Lord," Rabbi Joshua ben Levi says that it refers to someone who does penitence while he is yet a man, in full possession of all his virility (Avodah Zarah 19a) [After all, why should a G–d-fearing woman not be described as happy? Ed.] The men of Gad were known as heroes. We know this from Genesis 49,19, when Jacob described him as turning the tables on any raiders. Compare Jerusalem Talmud Sotah 8,5. The heroism described there refers to his repentance, his sin having being due to his haste. Moses accused the members of that tribe by saying: "Shall your brothers go to war and you will sit it out here?" (Numbers 32,7) Note that although Gad was junior to Reuben, he was the first to make the request to stay in Trans-Jordan. Having been chastened by Moses, this tribe did more than it had been asked to do so as to compensate for its unbecoming conduct. This teaches that when repenting one should do so as wholeheartedly as the members of Gad and Reuven.

The camp of Ephrayim, which faces West, the direction of our prayers, the direction of the שכינה, the Holy of Holies, is the region behind which the angel רפאל is positioned We find an allusion to this in Moses' prayer for Miriam, 12,13, "א-ל נא, רפא נא לה" Prayer corresponds to the letter ו in the Ineffable Name of G–d, because the conditions for successful prayer are 3, i.e. in reality 6. 1) Prayer is called עין ולב, eye and heart. It is called "eye," because Psalms 145,15, says: "all eyes are on You." It is called "heart," since the Torah in Deut 11,13, requires us to serve the Lord "with all your hearts." This demand may appear as a contradiction in terms.

We have a disagreement between Rabbi Chiyah and Rabbi Shimon in Yevamot 105b as to whether, while engaged in prayer, one has to look downwards with one's eyes or upwards. The former bases his opinion on the verse (Chronicles II 7,16) והיה עיני ולבבי שם כל הימים "My eyes and My heart shall always be there" [This is G–d speaking, concerning the Temple Solomon has built]. The latter bases his opinion on the verse in Lamentations 3,41, נשא לבבנו אל כפים אל א-ל בשמים, "We shall raise our hearts with our hands to G–d in heaven." While this discussion was in progress Rabbi Yishmael son of Rabbi Yossi joined the scholars, asking them what they were debating. When told that they discussed the manner in which to pray, Rabbi Yishmael quoted his father as having said that one needs to lower one's eyes when engaged in prayer, whereas one needs to focus one's heart heavenwards, in order to comply with both verses.

What is meant here is something that I have explained elsewhere in connection with the verses 1) "Serve the Lord with joy!" (Psalms 100,2), and 2) "Serve the Lord with fear!" (Psalms 2,11). When a person gets ready to pray he should consider that he is totally insignificant, no more than a drop of evil-smelling semen, sinful and obstinate and thus he will become fearful and feel ashamed. Hence his eyes will be turned downward. After that he should contemplate the greatness of the Lord, how exalted G–d is, etc. These feelings will produce joy within him. Joshua son of Nun was of the tribe of Ephrayim. We find that G–d had granted both Moses and Joshua the attributes of חכמה, and that both of them prostrated themselves when praying. Our sages, pointing to the example of Joshua, are on record that any scholar who is not certain that his prayer will find a favorable response must not prostrate himself when praying.

Prayer is also called קטורת, incense: David says in Psalms 141,2, תכון תפלתי קטורת לפניך, "Let my prayer be an offering of incense before You!" Incense is a pleasant fragrance. One of its ingredients is called חלבנה, something evil smelling, a resin, not unlike a glue. This is required to be one of the ingredients of the incense offerd by the priests, to show us that a person when he prays should consider that his deeds should be as pleasing to G–d as incense, but he should also include those people in his prayer who have not yet repented. Our Rabbis have also told us that any fast that does not include sinful Jewish people is not rated a true fast, since the resin חלבנה was also part of the holy incense (Keritut 6b).

A person must purify his heart before he commences to pray (Shemot Rabbah quoted by Menorat HaMa'or page 39). We also find that Job referred to the fact that "there is no injustice on my palm, my prayer was pure." Rabbi Joshua the priest, son of Nechemyah queries how a prayer could be עכורה, murky, dirty. He concludes that the statement about Job's prayer not having been offered with hands soiled with violence does not refer to hands that are physically dirty but to the stains caused by sin. A person who has not first removed sin from himself calling upon G–d is not likely to be answered. Gideon, who was descended from the tribe Manasseh, excelled in those two attributes. He demonstrated this even before he destroyed the altar dedicated to the idol Baal and by subsequently building an altar for G–d and sacrificing on it (Judges 6:25-28).

Prayer is also called עבודה, service. Just as there is service inside the Sanctuary and outside it, so there is an internal and an external dimension to prayer. When prayer deals with man's confessions, his tears, etc., this is called the external dimension of prayer. When prayer consists of praising the Lord, thanking the Lord, jubilation, etc., this is called the internal dimension of prayer. The supplicant must view himself as if he were a Priest, and his prayer as if it were actual service in the Temple. Compare the Tur Orach Chayim, on this subject. The service in the Temple was performed in the area allocated to the tribe of Benjamin who was part of the camp of Ephrayim.

The camp and flag of the tribe of Dan were situated in the North. The name of G–d concludes with the letter ה, symbolizing the charity, i.e. צדקה, of G–d. It is pointed out in the 12th chapter of the Talmud Shabbat, folio 104, that the letters ג and ד in the Hebrew alphabet are short for גמול דלים, dealing kindly with the poor. These letters are followed by the letter ה, a letter of the name of G–d. Not only does the way this letter is formed represent the name of G–d, but if you use the bottom left leg of the letter and place it before what remains, you get יד, hand, an allusion to the hand that should be extended to the poor. There are various symbolic meanings to the manipulation of sections of this letter, amongst others the result achieved is דודי. He who gives charity in the North, i.e. "hidden", anonymously, before G–d, is considered as having chosen a very commendable way of giving charity (The word Tzafon, North, should be read instead as Tzafun, "hidden"). Gold is supposed to have its origin in the North, or "is hidden," not easily accessible. The angel גבריאל, is positioned on the left, i.e. near the camp of Dan. We are told in Midrash Eicha, by Rabbi Joshua of Sachinan, that the angel Gabriel held the coals (symbol of the destruction that would come upon Jerusalem) in his hands for seven years, all the while hoping that Israel would do תשובה. When they failed to do so, he was ready to throw all these coals at Israel in anger and cause the destruction of Jerusalem. G–d called out to him to be careful not to be so indiscriminate, since there were amongst the people those who practised this charity anonymously, [and that is why their good deeds had not come to the attention of Gabriel. Ed.] In the book Shaarey Gan Eden, commenting on Ezekiel 10,8, "There appeared under the wings of the Cherubs the form of a man's hand," this is explained as a reference to this Midrash Eichah we have just quoted. The words "under their wings" is a reference to the hidden nature of these charitable deeds performed by Jews in Jerusalem.

This camp had three distinct features. 1) גמילות חסדים, the practice of kind deeds. 2) צדקה, performance of charity. 3) מעשר, tithing. The practice of kind deeds extends to rich and poor alike, to the living as well as to the dead, to the individual as well as to a group of people. The finest way of practising this virtue is by providing the needs of the community faithfully, without exploiting one's position. By upholding the principles of justice, truth and peace, one assures that G–d in His Heaven will deal with us on the basis of חסד. All of this is alluded to in Genesis 49, 16, דן ידין עמו, "Dan will judge his people." There was no other public-spirited person such as the famous Samson who devoted his life to judging the people. The reason the verse quoted adds "like one of the tribes of Israel," is explained by Rashi as a comparison with King David. It is written of King David that he "practiced justice and charity to all his people" (Samuel II 8,15). In addition to these two virtues, the attribute of חסד is added as belonging to this camp, similar to Jeremiah 9,23: כי אני ה' עושה חסד, משפט וצדקה בארץ, "for I the Lord, perform kindness, justice and charity on earth."

The second virtue, charity, is one that needs to be performed with a pleasant mien, and in a generous manner, i.e. substantial gifts. We read in Baba Batra 10, that a person who is desirous of having male children should give alms liberally to many poor. Rabbi Joshua says there that if someone actively pursues a lifestyle involving charity etc., he will have learned children, wealthy children etc. This is based on a variety of scriptural verses.

The tribe of Asher who was part of the camp of Dan is described in the Torah as being blessed with sons, in Deut. 33,24. Sifri says there that no other tribe was blessed with as many sons. Rashi says that he does not know the source of that statement, however I believe that it is based on the end of the verse which seems to extol Asher's virtue, i.e. that when he gave charity he gave "royal portions, and delicacies." He may have been blessed with many sons as a reward. The third characteristic of that camp, the matter of tithing, is related to the blessing of Maleachi 3,10, where we are promised unlimited blessings by G–d in return for meticulously fulfilling the obligation of tithes. The sages interpret the words עד בלי די, normally translated as "never ending," to mean that one will become weary of exlaiming די, enough! (Taanit 9a) This is also alluded to in the blessing the Torah gave to the third partner in that camp, the tribe of Naftali, of whom it says in Deut. 33, 23, that he is: שבע רצון ומלא ברכת ה', "sated with favor and full of the Lord's blessing."

We have accounted for the four letters in the name of G–d being represented in the four flags, which was the meaning of ובשם אלוקינו נדגול. I have explained earlier that G–d's love for Israel that places the flags of Israel on a higher level than the flags of the angels (who had inspired them to ask for these flags), is rooted in the fact that the souls of the Jewish people emanate from a position very close to the Essence of G–d Himself. What they wanted was that their worth should also be recognized in public; hence they had asked for the flags to be their emblems. They wanted to be seen to be equal to the ministering angels.

[At this point the author reviews the various points he has made in the course of his commentary on these three Parshiyot so far, demonstrating that they all tie in with what is written here and explaining why it is written in this order. Ed.]