Long Term Solution

As its name suggests, much of Sefer Bamidbar is dedicated to Pessukim describing the various events that befell Klal Yisroel during their time in the Midbar. Besides the messages of the actual Parshios that we read, we should keep in mind that the way the Torah relates an episode teaches us a great deal as well. Because the Torah is written so succinctly, with much detail left to the Chachmim to reveal to us in Torah SheBaal Peh, any interaction that is contained explicitly within Torah Shebeksav is noteworthy. Upon close examination, there is much to be learned from these Pessukim.

One of the stories discussed in this week’s Sedra is the Asafsuf, who complained about the Man and the lack of other foods to eat. These remonstrations upset Moshe Rabbeinu a great deal, and he complained to Hakadosh Baruch Hu about his burden: “Lo Uchal Anochi Levadi LaSes Es Kol HaAm Hazeh.” In response, Moshe Rabbeinu was instructed to gather seventy Zekenim from amongst Klal Yisroel, and they would serve as leaders of a sort as well. Apparently, however, this came at something of a cost to Moshe, as Hashem said: “V’Atzalti Min HaRuach Asher Alecha V’Samti Alecha.” In some way, part of the Ruach Hakodesh that normally rested upon Moshe Rabbeinu would instead fall about the Zekenim, and that would enable them to participate in the leadership of Klal Yisroel.

A few Pessukim later the Torah tells us that Moshe did in fact gather the Shivim Zekenim, and they stood with him near the Ohel Moed. At that time, the Passuk tells us, the Shechina came down and spoke to Moshe, and then the Ruach was placed upon the Zekenim. The Passuk concludes: “Vayisnabu V’Lo Yosifu”, they experienced Nevuah, but did not continue—they became Neviim for the moment, but that gift did not last.

Before the Torah turns back to the aftermath of the Asafsuf—the Slav and Magefa that followed—there are a few Pessukim that disucss to other Neviim. The Torah tells us that there were two men, named Eldad and Meidad, who stayed in the Machneh and had Nevuah. The Passuk says that the “Na’ar”, whom Rashi identifies as Moshe’s son Gershom, ran to tell Moseh Rabbeinu that this was occurring. Yehoshua, who was standing by in his capacity as the Meshares Moshe, then makes a plea of Moshe: “Adoni Moshe Kelaim”. Moshe’s response to Yehoshua, at least in part, seems to be an explanation of the workings of Nevuah: “Ki Yiten Hashem Es Rucho Aleihem.”

The entire episode of Eldad and Meidad requires explanation, for a number of reasons.

First, who were Eldad and Meidad? The Passuk does not provide any identifying information other than their first names, but notes that “Hema B’Kesuvim”, they were amongst those recorded. Rashi explains that this refers to the fact that they were among those selected, by Gorel, to be the Zekenim. Yet, notes the Passuk, they did not go with Moshe Rabbeinu to the Ohel Moed. Why not? If they were meant to be among the group that would become the Zekenim, why did they not follow the Tzivuy to accompany Moshe Rabbeinu.

Furthermore, if, as we have explained, Eldad and Meidad were meant to be at the Ohel Moed to receive the Ruach Hakodesh as their peers did, why were they Zoche to Nevuah in the Machaneh? It seems that they did not follow the directive of Moshe Rabbeinu, yet they achieved the same end as their peers: they too were Misnabeh?

The interaction between Yehoshua and his Rebbe, Moshe Rabbeinu, requires some explanation as well.

When told of the Nevuah of Eldad and Meidad, Yehoshua seems to have a fierce reaction, which is then brushed aside by Moshe Rabbeinu. In order to understand this discussion, we must first understand what the Nevuah of Eldad and Meidad was, why that was so offensive to Yehoshua, and why Moshe was so quick to dissuade him of the notion.

Even once we understand the discussion more generally, Yehoshua’s suggestion warrants discussion as well. The Sifri brings two explanations for the words “Adoni Moshe Kelaim.” Either the word Kelaim is to be taken by its literal meaning, “destroy them”, or it comes from the root of “Kelah” which means restrain or imprison. In either case, Yehoshua was pleading with Moshe to take very severe action in response to Eldad and Meidad. This would seem to indicate that Yehoshua felt that their behavior was quite egregious.

Rashi, however, brings another Pshat in the word “Kelaim” which relies on the literal meaning, but taken from something of a different perspective: “Hatel Aleihem Tzarchei Tzibur V’Hem Kalim M’Aleihem”. Charge them, said Yehoshua, with public matters and they will destroy themselves. Besides the simple meaning of these words—why would a burden of Tzarchi Tzibbur serve to destroy or end them—their intent is unclear as well. Why did Yehoshua suggest this approach to Moshe? If Eldad and Meidad were acting in some sort of unsuitable way, then Moshe should have reacted appropriately, as the other Pshatim in these words suggest. Why would this indirect approach of placing an onus of public service be a sufficient or effective response?

The Gemarah in Meseches Sanhedrin discusses this story at length, and the words of Chazal there can help us begin to understand the Pessukim.

There are three Shitos cited in the Gemrah as to the Nevuah of Eldad and Meidad. The first opinion, which seems to be the Ikur is: “Moshe Mes Yehoshua Machnis Yisroel L’Aretz”, Eldad and Meidad said Nevuah that Moshe would be Niftar and Yehoshua would lead Klal Yisroel into Eretz Yisroel. Others say that their Nevuah concerned the approaching Slav, or the war of Gog Umagog.

The Gemarah later questions the response of Yehoshua, “Adoni Moshe Kelaim”, asking why Yehoshua reacted this way, but only according to the second two opinons. The Gemarah assumes that this was an appropriate reaction to the primary version of the Nevuah, “Moshe Mes Yehoshua Machnis Yisroel L’Aretz”, but perhaps not to the other versions. The Gemarah answers that according to those Shitos, Yehoshua felt that there was an aspect of Morah Halacha Bifnei Rabbo, insinuating that this was not the case if the Nevuah was about the death of Moshe Rabbeinu. What then was the objection of Yehoshua, if not one of Morah Halacha Bifnei Rabbo?

Also interesting is that the Gemarah only brings one explanation as to the words “Adoni Moshe Kelaim”—the first Pshat brought in Rashi, which does not appear in the Medrah: “Hatel Aleihem Tzarchei Tzibur V’Hem Kalim M’Aleihem.” Taken together, this would seem to indicate that the Gemrah felt that if the Nevuah of Eldad and Meidad was “Moshe Mes Yehoshua Machnis Yisroel L’Aretz”, Yehoshua was justified in responding “Hatel Aleihem Tzarchei Tzibur V’Hem Kalim M’Aleihem.” This serves only to further the urgency of understanding what Yeshoua’s objection to their Nevuah was, and why he made the suggestion he did.

It would seem that the first step in our journey is to understand the concept of Hatel Aleihem Tzarchei Tzibur V’Hem Kalim M’Aleihem. It is easy to approach these words with something of a cynical view—that being involved in Klal work destroys people—but it is hard to imagine that this was Yehoshua’s true meaning.

Tosfos in Sanhedrin explains that there was a practical side to the idea: the Tzarchei Tzibbur would place a certain amount of stress and pressure on Eldad and Meidad, and they would no longer be able receive Nevah, which comes only when a person is B’Simcha, and not when he is upset. Thus, by placing this yoke upon them, Moshe would stop Eldad and Meidad from further Nevuah.

The explanation of Tosfos is based on a Gemarah in Brachos that tells us: “Ain Hashechina Shoreh Ela M’Toch Simcha”, the Shechina does not rest upon a person unless they are in a state of joy. Perhaps we can explain the words of Yehoshua based on a novel approach to this idea.

The Yalkut on Tehillim explains the difference between the phrase “Mizmor L’Dovid” and “L’Dovid Mizmor” as follows: sometimes, Dovid said experienced Nevuah and then said Shira, in which case the words “L’Dovid Mizmor” are used. Other times, however, he said Shira first and received Nevuah as a result, an experience connoted by the words “Mizmor L’Dovid.”

Rav Hutner, in a Mamar on Hoshana Rabba, explains that this Yalkut teaches us an important lesson: our actions can place us on a level that we may imagine ourselves unworthy. Although a person may not be ready for Hashraas Hashecina, he can sing Shira and place himself in a situation of “Ain Hashechina Shoreh Ela M’Toch Simcha”, creating an opportunity to connect to Hashem in this way. There were times when Dovid Hamelech received Nevuah, a connection to Hahsem that cause him such bliss that it spurred him to Shira. Other times, however, Dovid wished to create that connection to Hashem of his own volition, and so he sang Shira to place himself in an acceptable state. For this reason, writes Rav Hutner, one should not assume himself to be “not holding” somewhere, because if he wants something enough he can make himself worthy of it, even through external actions.

The Gemarah tells us that while the other Zekenim stopped having Nevuah almost immediately, “Vayisnabu V’Lo Yosifu”, Eldad and Meidad continued to be Misnabeh even afterward, which we learn from the fact that the Na’ar made his report in the present tense: “Misnabim B’Machaneh.”

Yehoshua knew what their Nevuah had been, that Moshe would pass on and Yehoshua would take over leadership. Based on this he had a question: We know that the Shechina comes only when a person is B’Simcha—how can Eldad and Meidad still be in a Matzav of Simcha, having received such a troubling Nevuah? If they were continuing to be Misnabeh, he concluded, it must be the result of an external Simcha, a Mizmor L’Dovid moment, rather than the opposite. Therefore he suggested that Moshe put them in a situation which would not allow them to further receive the Shechina: “Hatel Aleihem Tzarchei Tzibur V’Hem Kalim M’Aleihem”

Moshe Rabbeinu, however, knew the truth: Eldad and Meidad’s Nevuah was due not to a momentary, external impetus, but to their own stature.

The Gemarah notes that the reason Eldad and Meidad did not go to the Ohel Moed was because they felt themselves unworthy—their own Anava did not allow them to accept the position of Zakein. Chazal also tell us was the reason their Nevuah continued. Perhaps this was not only a reward for their Anava, but a result of it. Because their Nevuah came due to their lofty level, they were Zoche to a L’Dovid Mizmor experience: their connection to the Shechina spurred a level of Simcha within them such that the Shechina continued to address them. The contents of their Nevuah notwithstanding, they were elevated to further Hashras Hashechina because their original Nevuah was borne of their own Avodah and not an secondary effort.

This is indicated in Moshe’s answer: “Ki Yiten Hashem Es Rucho Aleihem.” Hashem placed his Ruach upon these individuals because they were worthy of it, not because of an external cause.

Perhaps this is the lesson that we are supposed to learn from Eldad and Meidad.

There are times that we can use certain legitimate means to experience what we presume to be growth in Ruchnias. While this is certainly possible, the growth is not long-lasting. The Zekenim experienced a moment of Nevuah because they were selected for it, but “Lo Yosifu”, it did not last. Only the Nevuah of Eldad and Meidad, which was due to their own stature, had permanence. Though it is easier to achieve heights through external, less difficult, means the growth is temporal—when something is worked for, when growth comes due to effort, it can persist. There is a reality of “Mizmor L’Dovid” but the bliss of “L’Dovid Mizmor,” when we realize we have reached a new and higher Madreigah,due to hard work, is not only lasting, but all the more sweet.