Spiritual Silversmiths

This week’s Sedra contains the details of many Mitzvos. We learn the Halachos of Nazir and Sotah as well as Birchas Kohanim. The later part of the Sedra includes the details of the Korbonos that were brought by the Niseim as part of the Chanukas HaMishkan. Indeed there is much to be discussed in this week’s Parsha.

There is one part of the Parsha, however, which may be easily overlooked. After discussing the jobs that the various families of Leviim carried out for the Mishkan, before discussing the Dinim of Gezel HaGer, there are four Pessukim which are difficult to understand at the outset. There is a message in these Pessukim, however, which I think can resonate with us all.

The Torah begin: “Tzav El Bnei Yisroel, V’Yishalchu Min HaMachaneh Kol Tzaruah, V’Chol Zav, V’Chol Tamei L’Nefesh.” Mohse is told to command Bnei Yisroel to send forth from within the Machaneh all those afflicted with Tzaras, all Zavim and anyone who was Tamei Mes. The Pessukim continue, enumerating some of the details associated with this Tivuy, and then the Torah tells us that Bnei Yisroel fulfilled their mission: “VaYa’asu Ken Bnei Yisroel, V’Yishalchu Osam El MiChutz L’Machaneh Ka’ash Diber Moshe, Ken Assu Bnei Yisroel.”

There are a number of questions that can be asked on these Pesukim:

We must first understand why there was a need for this Mitzvah in the first place. A person who is Tamei is limited in the places that he can go. One who has even the lowest level of Tumah, for example, is not allowed in the Mikdash. A person who has Tzaras—a very severe type of Tumah—must remain “Michutz Lemachaneh Moshavo.” Chazal explain that the three classes of people mentioned in the Pessukim—Tzaruah, Zav and Tamei L’Nefesh—were only removed from the part of the Machaneh that corresponded with their level of Tumah. It would therefore seem that the individuals that Bnei Yisroel were commanded to remove from the Machaneh were not allowed to be there anyway. If so, what was the purpose of issuing a separate Tzivuy to Bnei Yisroel to remove these individuals from their midst?

As an extension of this question, we must also understand why this was a Mitzvah that was given to all of Klal Yisroel. Even if we can understand that those who were Tamei may not willingly leave the Machaneh that was inappropriate for them, would not an announcement from Moshe or Moshe and Aharon been enough? Hashem should have told Moshe to remove these indiviuals yet it explicitly states that this is a Mitzvah that is incumbent on each member of the Klal. Why was this communal participation necessary?

Further, why does the Torah go out of its way to tell us that Bnei Yisroel complied with this Tzivuy? Would we expect them to ignore the Dvar Hashem as conveyed by Moshe Rabeinu? What is conveyed by the words “VaYa’asu Ken Bnei Yisroel, V’Yishalchu Osam El MiChutz L’Machaneh”?

The way in which the commandment is phrased is itself interesting as well. Chazal tell us that any time the Torah uses the word “Tzav” it is a Lashon of Zerizus, and indicates that the Mitzvah is especially difficulty or requires Chisaron Kis, a monetary loss. For example, with regard to the oil use for the Menorah—Shemen Zayis Zach, a particularly expensive type of oil—the Torah says “Tzav Es Bnei Yisrael V’yikchu Elecha Shemen Zayis Zach.” This idea is repeated in many places thoughout the Torah: when a Mitzcah is not easy to fulfill it requires an extra dose of Zerizus, and the term “Tzav” is used. What was the difficult nature of this Mitzvah. As we have noted, those who were Tamei were not allowed in those parts of the Machaneh in any case—there was certainly little risk of Chisaron Kis in asking Bnei Yisroel to ensure that they left the areas that they were not fit to be in. Why did this Mitzvah require special Zerizus as connoted by the word Tzav?

In addition the Ramban writes that this is a Mitzvah that is “Noheges Miyad UliDoros.” It is a bit difficult to understand how this is the case. We don’t fully observe the Halachos of Tumah and Tahara in current times, and do not keep anyone from entering any part of the community because of their state of purity; how is this Mitzvah Noheg L’Doros?

The Lashon of the Rambam is also curious: Although there are clearly many Mitzvos that were Noheg in the Midbar and remain so until this day, the Ramban does not often write that a Mitzvah is Noheg Miyad U’lidoros. Why did the Ramban specifically choose to indicate the everlasting nature of this Mitzvah among all others?

Perhaps we can explain these Pessukim, and answer these questions, based on the words of a Medrash.

The Medrash Rabah on this Passuk cites a Passuk in Mishlei: “HaGo Sigim Mikesef, VaYetzei Mitzaref Kli: Remove the waste from silver and a vessel emerges for the refiner.” The Medrash seems to be comparing the removal of those who were Tamei for the betterment of the Klal to the process of purifying silver. Just as one who is preparing silver to be used in a vessel removes the particles of copper from within the silver, so to we must remove those who are impure from our midst prior to welcoming the Shechina.

The Maharil Diskin explains this Medrash with a remarkable insight. If someone is making a vessel out of silver, the process of removing the copper is non-negotiable. One would not say: “So what if there are a few imperfections in the metal? I will ignore them, and pretend they are not there.” Doing so would result in a vessel that was not only imperfect but of lesser quality. Therefore, the silversmith must separate the copper from the silver prior to forming the object; this is the only way to ensure that the vessel will be a durable item.

So to, says R’ Yehoshua Leib, removing those who were Tamei was an integral process. Bnei Yisroel may have said: “There are so many of us, and only a small minority falls into the categories of Zav, Tzaruah and Tamei L’Nefesh. Why do we have to expel these few?” This would be a mistake however: the presence of these individuals within the Machaneh would in fact affect the Hashra’as Haschechina for the entire Klal. Just as the few copper particles within the silver would not just create a minor imperfection within an otherwise perfect Kli, but rather affect the integrity of the entire item, so to the presence of those who are Tamei would result in a Klal that was not only imperfect, but not fully capable of Hashra’as HaShechina.

We can see that the idea of removing that which is less than perfect is important not just for the sake of those individuals, but actually for the Klal as a whole. Allowing those who are impure to remain in the Machaneh would affect the entire nation, whether they could tell or not.

But perhaps the lesson of this Mitzvah goes beyond the communal need of Shiluach Timeim.

A number of Achronim, including the Shla HaKadosh, the Sfas Emes and R’ Tzadok HaCohen, explain this Parsha Al Derech HaDrash. They note that the term Machaneh refers not only to the Machanos of the Midbar, but to a person himself. The Shlah HaKadosh, for example, writes that a person has three Machanos in his body: his mind, his heart and his internal organs, each of which affects a different aspect of our overall existence.

Similarly, the three classes of Temeim that the Torah commands us to expel can be understood to represent the Aveiros that cause a person to be aflicted with these Tumos: Giluy Arayos, Shefichas Damim and Avodah Zarah.

Taken together, the understanding presented by these Miforshim is that the Torah instructs us to banish the existence of these Aveiros, and all related actions and thoughts, from the Machanos of our body.

The words of the Maharil are pertinent to this understanding as well. We all have flaws, Ki Adam Ain Tzaddik B’Aretz Asher Ya’aseh Tov V’lo Yechteh, and even as we strive to grow in Ruchnias we are confronted by our own shortcomings. There can be a tendancy to think: “If I focus on positive acitons, a commitment to Torah and Avodah, the Aveiros that I still commit are drowned out, or Batul.” The Torah tells us that this is not the case.

“V’Yishalchu Min HaMachaneh Kol Tzaruah, V’Chol Zav, V’Chol Tamei L’Nefesh” In order to become Kli Kibul for the Shechina, we must specifically work on expelling our negative traits. We cannot rest upon our accomplishments in Asei Tov, there must be a focus on Sur Me’Rah as well. If we want to be beautiful Kelim for the Shechina, we must strive to be pure silver, without even a hint of Sigim.

Maybe this is why Hashem gave this Tzivuy to the entire Klal Yisroel, and not just to Moshe Rabbeinu. The act of sending the Temeim out of the Machanos was more than a technical act, it was a message about Avodas Hashem. If Bnei Yisroel wanted to welcome the Shechina into their lives, on both a communal and personal level, they had to first learn this lesson. In participating in this Mitzvah, they would be reminded that it was necessary to expel the sources of Tumah from their own personal Machanos as well.

This may also be why the words Tzav was used in conveying this particular Mitzvah. Facing our shortcomings, and eliminating them from our lives is not an easy task, and often requires more energy and motivation than a dedication to Torah and Mitzvos. We often see people who decide to increase their learning or commitment to other areas of Yiddishkeit, but do not extinguish some negative behaviors. The ultimate growth of these individuals is hindered precisely because they have not recognized the message of “V’Yishalchu Min HaMachaneh Kol Tzaruah, V’Chol Zav.” When Bnei Yisroel were given this Tzivuy, they may have found it hard to do because of the personal Hischayvus implicit in this Mitzvah. Therefore, the Torah used the Lashon of Tzav, adding a level of Zerizus to this vital Mitzvah. This approach may also help us understand why the Torah added words to tell us that Bnei Yisroel did what they were told.

My great-grandfather, R’ Moshe Yehudah Jakobowitz in his Sefer Zichron Moshe, explains that one might assume that when this commandment was given anyone who fit into the category of Kol Tzaruah, V’Chol Zav, V’Chol Tamei L’Nefesh might have left on their own volition. As we explained earlier many of these Timeim are prohibited from entering these areas in ay case, a further Tzivuy to Bnei Yisroel to remove them should have served as an impetus for them to leave on their own. Therefore the Passuk tells us “VaYa’asu Ken Bnei Yisroel, V’Yishalchu Osam El MiChutz L’Machaneh” they waited until they were instructed to leave by members of Klal Yisroel so that the Tzivuy could be fulfilled.

Why was this important? Why does the fact that they waited to be sent away, and that Bnei Yisroel actually played an active role in the Mitzvah, merit special mention?

Perhaps this is because the act of sending them out was important as well. The purpose was not only to have Machanos that were pure and clean of those who did not belong there, but also to teach Bnei Yisroel this vital message about growth in Ruchnias. If the Timeim had left without being told, the importance of expelling our own sources of Tumah may not be properly appreciated. Therefore the Torah specifically mentions that those being sent out waited until they were told to do so—until the lesson was duly taught.

Of course once we have arrived at this point, the words of the Ramban are readily understood. This is indeed a Mitzvah L’Doros: we can live the message of V’Yishalchu Min HaMachaneh Kol Tzaruah, V’Chol Zav even today. As we climb our own ladders of Ruchnias we must remember to focus not only on increasing our positive acts, but also in ridding ourselves of the Sigim, the sources of Tumah that inhibit us from welcoming the Shechina into our own lives. If we do so, we can properly prepare ourselves for Kabals Pnei HaShechina in a way that is truly VaYetzei Mitzaref Kli.