Pinchas

A major portion of our Parsha is devoted to the various Korbanos brought each week as well as on the Yomim Tovim throughout the year. Due to the somewhat repetitive nature of these Pessukim, and our general lack of familiarity with Korbanos, it is easy to pass this portion of the Parsha by, thinking that we cannot relate to it. If we study these Pessukim in their context, however, perhaps we can find meaning even in our time.

The Torah begins this section by speaking about the Korban Tamid, which was brought twice a day: “Tzav Es Bnei Yisroel…Es KOrbani Lachmi L’Ishai…” After discussion this daily Korban, the Torah speaks about the Korban Mussaf for Shabbos, followed by that of Rosh Chodesh, and then all the Mussafin that were brought on Yomim Tovim.

The first, and most basic, question we must answer when learning these Pessukim relates to their placement at this point in the Torah: the Halachos of most Korbanos are taught earlier, in Sefer Vayikra, why are these only learned here? Further, prior to this section, the Parsha discusses Yerushas HaAretz, including the story of the Bnos Tzelafchad, and the appointment of Yehoushua as the successor to Moshe Rabbeinu. Why does the Torah turn now to these Korbanos?

Rashi appears to be answering this exact question with his comment on these words. Earlier, Moshe Rabbienu turned to Hakadosh Baruch Hu to request that his successor be appointed, in a plea that began with the words “Yifkod Hashem Elokei HaRuchos L’Kol Basar Ish Al HaEda”. Rashi cites the Sifri which explains this Passuk using a Mashal of a queen who, on her deathbed, began to issue her husband, the king, instructions regarding their children. The king replied: “Before you give me instructions about our children, give our children instructions and ensure that they do not rebel against me.” So too, when Moshe asked Hashem to consider the plight of Klal Yisroel going forward, and appoint a fitting new leader, Hashem instructed Moshe to do the same by giving them this Mitzvah.

In a certain sense this Medrash, and its attendant Mashal, does explain why these Pessukim are placed here, but not without raising further question. If we are to understand that the Tzivuy of the Korban Tamid was the set of instructions that Hashem wished Moshe Rabbeinu to give Klal Yisroel at this juncture, as he stood ready to take their leave, we must then ask: Why? Of all the Mitzvos in the Torah, why was the Korban Tamid the one chosen to be given to Bnei Yisroel as a response to Moshe’s request for the appointment of the new leader?

The Ohr Hachaim Hakadosh is also bothered by our original question, why this Mitzvah is taught here, and raises an important point: wasn’t the Korban Tamid brought during the years that Bnei Yisroel traveled in the Midbar after Hakamas Hamishkan? Assuming the Pessukim here are in order, however—and as the Sifri teaches us, this Mitzvah was taught after the appointment of Yehoushua—then these Pessukim were not said until the fortieth year in the Midbar. In fact the Torah itself makes reference to the Timidim brought earlier, speaking of the “Olas Tamid HaAsuya B’Har Sinai”. Rather, explains the Ohr Hachaim, there was certainly a Tzivuy relating to the Tamid that was given earlier, but it was repeated at this point.

There must of course be a reason why this was the case—if the Mitzvah was given decades earlier, and the Tamid was brought since then, there must be a specific reason that it was to be repeated, and the Ohr Hachaim himself offers an explanation. He notes that Yehoshua, who as leader of Klal Yisroel had a Din Tzibbur, may have thought that he could bring the Timidim from his own funds, the Torah therefore repeats the Mitzvah with the words “Tzav Es Bnei Yisroel” to reinforce the fact that this is a Korban Tzibur, to be brought from communal funds.

The initial Pshat of the Ohr Hachaim, that the Tzivuy was given earlier but repeated now, certainly fits well with the words of the Sifri brought by Rashi. For some reason it was this Mitzvah that needed to be reinforced at this time, after Moshe said” Yifkod Hashem Elokei HaRuchos L’Kol Basar Ish Al HaEdah” . The explanation offered by the Ohr Hachaim as far as why this is true, however, does not as the Sifri seems to says the Mitzvah was given, or reapeted, for the sake of Klal Yisroel at large, and not just Yehoshua.

Interestingly, however, the Ohr Hachaim does note that after writing this initial Pshat he saw a Medrash, which appears in the Yalkut, that also answers his question. The Yalkut says that Bnei Yisroel made the following calculation: “L’Sheavar Hamasaos Nohagim V’Hatimidim Nohagim Pusku Hamasaos Pasku Hatimidim.” In the past, they thought, there were Masaos and Timidim, now that were no longer Masaos, there would be no more Timidim. Therefore, the Torah reiterates the Mitzvah of Korban Tamid to establish the fact that it would still be in force despite the end of the Masaos.

This Medrash clearly would explain why the Mitzvah of Korban Tamid was repeated now, but requires some explanation nonetheless. The calculation made by Bnei Yisroel seems to be a bit random—why would the Timidim be tied to the Masaos? What would make them think that once there were no longer Masaos, there would not be Timidim either?

In addition, even if we understand why the Tzviuy for the Korban Tamid was placed here, how are we to understand the Pessukim that follow, which teach us about the various Mussafin? Why were these Mitzvos not taught in Sefer Vayikra, and if they were taught earlier, as the Tamid was, why are they repeated here?

The Netziv, in Hamek Davar, makes a comment here that may shed some light onto our discussion. He notes, based on a Gemarah in Chagigah, that throughout their time in the Midbar the Tamid was not brought during times of “Za’am”, when Hashem was angry at Bnei Yisroel. While surprising, and perhaps little-known, this fact can help us understand the mindset and calculation of Klal Yisroel mentioned in the Yalkut.

As we know, the idea of any Korban is to form and reinforce a relationship between he who brings it and Hakadosh Baruch Hu. When the Tzibur brings a Korban, then, it affects the relationship between Hashem and the entire Tzibbur, both generally and specifically. In the Midbar, we lived in a Matzav of “Al Pi Hashem Yachanu V’Al Pi Hashem Yisau”, our every move was determined by Hashem. We ate the Mon, which was Lechem Min Hashamayim, and drank the water of the Be’er which was also B’Derech Nes. The result of all this was a very direct and real connection to Hakadosh Baruch Hu, which for all its benefits comes with responsibility. Throughout Sefer Bamidbar we see that each time Bnei Yisroel acted untowardly, they were immediately punished. Each story of rebellion is followed by a clear and unambiguous consequence, the result of our direct and close relationship. Thus the Korban Tamid, a symbol of this bond, and a means to enhance it, could not be brought at times of Za’am, when the connection was ruptured.

Accordingly, Bnei Yisroel thought that when the Masaos ended, when we no longer lived a life of “Al Pi Hashem Yachanu V’Al Pi Hashem Yisau”, we would no longer have a Korban Tamid. Based on their experiences, they thought that only when the ultimate connection with the Borei Olam existed could a daily Korban be a reality. It was for this reason that the Tzivuy bore repetition at this very moment, but it seems that perhaps was not the same exact Mitzvah that was given.

The Medrash Aggadah tells us that the use of the phrase “Tzav Es Bnei Yisroel”, tells us that the Mitzvah was Noheg for all generations. One might wonder how this is true as we clearly do not bring a Tamid in our times, but the Medrash addresses tells us that the Teffilos that we offer thrice daily stand in place of the Tamid, allowing us, in effect, to have a Tamid even B’Zman HaZeh.

With this in mind, allow us to consider once again the words of the Sifri.

When Moshe spoke to Hashem, asking him to appoint a new leader to serve in his stead, he began with the words: “Yifkod Hashem Elokei HaRuchos.” The Ohr Hachaim, there, explains that Moshe was asking Hashem to use His ability to understand the minds and hearts of all mankind in selecting the appropriate leader. Moshe was thus asking Hashem to look at the individuals in Klal Yisroel when making this choice, and not just the Tzibur as a whole. It was this request that Hashem responded to with the Tzivuy of the Korban Tamid, as the Sifri explains.

Hashem said to Moshe: you are worried about looking at Klal Yisroel as individuals and not just a nation, you have to instruct them to do the same. Though the reality of “Al Pi Hashem Yachanu V’Al Pi Hashem Yisau” on a national level was ending, it would be wrong for them to think that their connection to Hakadosh Baruch Hu would suffer. Rather than a strong national connection, though, they would each enjoy the ability to connect on their own level. Though the Tamid was of course a Korban Tizbur, brought specifically from Maos Tzibbur, the Tzivuy given at this juncture included an individual element as well. Hashem said to Moshe, “Tzav Es Bnei Yisroel”¸ tell them that the Korban Tamid will never, ever, be completely Battul because they will always have the ability to connect on an individual basis.

Thus the repetition of the Tzivuy for the Korban Tamid was wholly necessary at this point, not only to combat the mindset of “Pusku Hamasaos Pasku Hatimidim”, but also to teach us the way forward.

This may also help us understand why the Korbanos Mussaf are taught here as well.

As we have seen, the Tzviuy of the Korban Tamid was given at this point to help us understand that we can each have a personal relationship with Hakadosh Baruch Hu. The Mussafin can then teach us an important lesson about this relationship.

The year is comprised of weeks and months and includes many Yomim Tovim and each Shabos, Rosh Chodesh and Yom Tov has a specific and unique Korban Mussaf. Each milestone on the calendar it thus infused with an opportunity to further connect with the Ribbon Shel Olam it its own way.

A persons’s life similar: there are different Tekufos and milestones, but each one has a Korban Mussaf. Our Avodas Hashem evolves, it is not the same when we are children, teenagers or adults and our specific paths in life, chosen or otherwise, dictate different approaches as well. We must know, however, that each situation or period of time, has within it an opportunity to connect to Hashem. Thus, at the time when Bnei Yisroel was entering a new phase, when our personal connection to Hakadosh Baruch Hu was to take precedence over the National one, the lesson of the Mussfin was needed as well.

As we begin the three weeks and think about the Bais Hamikdash, and as we yearn for the return of the “Timidin Kisidran U’Mussafin K’Hilchasan”, we must remember that even in our own times, and no matter the situation we find ourselves in, through Teffilah and Limud HaTorah, we have the opportunity to forge a lasting connection with the “Elokei HaRuchos L’Kol Basar”.