“Take a census of the entire assembly of B’nei Yisrael… every male according to their headcount” [l'gulgalotam] (Bamidbar 1:2)
This word, ‘l’gulgalotam’, is used exclusively in connection with the count of B’nei Yisrael, but not for the counting of the Tribe of Levi later in the Sedrah. Why?
The Chasam Sofer (1762-1838) answers that the Gemara in Menachot (37a) relates that the Sage, Pelimo, asked Rebbi Yehuda the Prince on which head a two-headed person should put his tefillin. (Incidentally, there was a recent BBC documentary about functioning adult conjoined twins in America!) Rabbi Yehuda considered the question to be obsolete and told him either to go to exile or to be excommunicated. Underpinning Rabbi Yehuda’s harsh reaction was the view that such a person is considered a ‘Treifa’ who would, at that time in medical history, be unlikely to live past 12 months, let alone 13 years, the age at which a boy is obligated to don tefillin.
Therefore, for the census of the B’nei Yisrael, who were counted from the ages of 20 to 60, this question could never apply. However, for the Levites, who were counted from the age of 30 days, the question is relevant. So, explains the Chasam Sofer, the Torah omitted the word l’gulgalotam to indicate that regardless of how many heads a Levi may have, he should only be counted once!
This goes to show that every word of Torah is packed with meaning. As we approach Shavuot – the time of the giving of the Torah – this message is particularly pertinent.

“I will remember My covenant with Jacob and also My covenant with Isaac, and also My covenant with Abraham will I remember…” (Vayikra 26:42)

This verse from Bechukotai is interesting for a number of reasons, amongst which are: (i) that the word “remember” is not specifically stated in relation to Isaac; and (ii) that it is the first of only five places (the other four are all in the Book of Jeremiah) in which the name Ya’akov (Jacob) is spelt in its ‘full’ form, by virtue of the inclusion of the letter vav.

It will be readily understood why, at this particular time, matters of remembrance are of personal significance to me, and this verse is included in the zichronot (remembrances) section of the musaph amidah for Rosh Hashanah, where we invoke as a merit for ourselves the memory of past deeds, one of which was akeidat Yitzchak, the binding of Isaac. Rashi effectively explains that Hashem’s recollection of this most worthy of deeds renders it unnecessary to state the word “remember” here in relation to Isaac.

In relation to the letter vav, Rashi brings to light that in five places the name Eliyahu is written in its ‘defective’ form, with its letter vav missing – Ya’akov took a letter from Eliyahu’s name as “security” that Eliyahu, as Moshiach, will come and herald the redemption of Ya’akov’s children (the Jewish people). May we indeed look forward to this occurrence, speedily in our days and at which time the treasured neshamot of all who have gone before will be revived.

All our Biblical festivals are paraded in Vayikra 23. Heading this colourful procession of Pesach, Shavuot, Rosh Hashanah, Yom Kippur and Sukkot is Shabbat – the brightest gem and gift of them all. The nature of these “mo’adei Hashem” (“appointed seasons of the L-rd”) and the lessons they aim to convey are clear to all who think.

The story is told of a father who wished to bequeath to his children a garland of ever-fresh flowers. “They will never fade, provided that you cherish them, but be careful of the thorns that surround them. If you do bleed from accidentally touching them, then smell the flowers and all pains and unhappiness will be gone. You will receive a new lease of contentment, strength and purpose!” On his children’s expressed surprise at this strange legacy, the father explained with a smile: “The thorns that cause you anguish and frustration are the experiences encountered in life. Business reverses, bad luck, treachery of friends – all these are the thorns in one’s flesh. However, when the Jew escapes to the bliss of Shabbat and Yom Tov, then all the dull cares flee and joys take their place.”

No wonder we are taught: “He who despises the festivals … forfeits his portion in the World to Come” (Pirkei Avot 3:15)!

See attached poster Tikun Leil

The opening words of Kedoshim (Vayikra 19:2) – ‘you shall be holy, for I, Hashem your G-d, am holy’ – enjoin Israel to emulate G-d and thus be His representatives. The penultimate verse (20:26) mirrors this, using the same language: ‘and you will become holy to Me, for I, Hashem, am holy and I will separate you from the other nations to be Mine’. Between these two verses is a sedrah that the Rabbis say contains the essentials of Torah in summary form (Sifra). And then, there is one last verse (20:27) which speaks of ghosts and spirits.

What is it doing there?

Rashi explains that being holy means separating oneself from sexual and other transgressions – adhering to laws such as
those in the sedrah. Thus, Rashi’s holiness is the result of distancing oneself from certain acts. Commenting on the same
verse, Ramban points out that Torah laws already warn, prohibit and guide in all these matters; so holiness means being moderate and restrained even in those things that are permitted.

The two explanations are not antithetical. Rashi’s path is an externally mapped one: follow it, and it will lead you to
holiness because you will not be transgressing G-d’s will.

Ramban says that approaching holiness means self-limitation and self-control: this points to an internal process. Sometimes the layout of the text conveys a message. That last verse (‘a man or a woman who has in himself/herself a ghost or a spirit for divination [shall be put to death]‘) is structurally outside the frame created by the two verses commanding us to be holy. The substance of this frame is to lead Israel to the holiness of Hashem, either through these commandments (Rashi) or through inner self-restraint (Ramban). The location of the last verse teaches that such behaviour has no place within the framework of ‘be holy’.

SERIES I (RABBONIM)
4th May: Rabbi Jonny Hughes:‘Self-perception, self-deception’

11th May: Rabbi Harvey Belovski: Recovering a censored letter: Rabbinic responses to the Balfour Declaration

18th May: Rabbi Michael Pollak: Science: Friend or foe?

25th May: Rabbi Alan Kimche

SERIES II (Women speakers)

June 1:  Chava Wulwick Doson and Aviram- Double trouble?

June 8 Roisy Nevies Rosh Chodesh appointment with Korach

June 15 Sandy Littman Achan & Sheva ben Bichri: one for all & all for one?

June 22 Michelle Sint Miriam- Portrait of a Leader

June 29 Debbie Meyer Bnot Zelophad: how to Succeed in a Man’s World

July 6 Chagit Blass Evolution of 2nd day Yom Tov

July 13 Local Rebbetzens Panel discussion on The Role of the Rebbetzen in the 21st Century

To sponsor a Shiur for any reason at all! – please contact the shul office.

Among the various manifestations of tzara’at (generally translated as “leprosy”) outlined in Tazria is “tzara’at noshenet”, or “old tzara’at”. The skin becomes infected in the same manner as it does through standard tzara’at, only that a scab has begun forming within the infection. The Torah declares such an infection as tzara’at that had infected the skin earlier, thus accounting for the scab.

Interestingly, Rav Moshe Feinstein (1895-1986) derives an important lesson from this form of tzara’at. Upon seeing the growth of fresh, healthy skin, the individual is led to believe that the infection does not constitute tzara’at. After all, the area has already begun healing. The Torah tells us otherwise: so long as the infection has not completely healed, it cannot be dismissed; the individual is considered a metzora. This tzara’at symbolises a situation in which we find “bright spots” within our faults.

We probe our personalities and find many uncomplimentary qualities, but we are sometimes tempted to excuse these deficiencies as soon as we can identify some mitigating factor, justification, or perhaps even a positive by-product of these shortcomings. The Torah teaches us that an infection remains an infection even when it is accompanied by some healthy skin. Faults are still faults, even if we can find some good associated therewith. In such cases, we must therefore work on ourselves to ensure that we iron out our flaws until the dim elements of our personalities brighten entirely, and never stop halfway.