This weeks Parsha starts off with the counting of the Bnei Yisroel.
The Rav Frand brings down a Netziv that says that we also have another counting at the end of the 40 years of the travelling in the desert. These two countings are very important in the history of Klal Yisroel. These two countings show the transition that Klal Yisroel went through, and thus the whole Sefer, Bamidbar, is named after the counting.
The first counting is in this weeks Parsha, where the Bnei Yisroel were travelling according to their flags. This appeared similar to the way the Chariot of Hashem travels.
However, the counting at the end of Bamidbar is done chronologically.
The Netziv asks, why the difference? He then comes and explains that the first counting was when Klal Yisroel were living a super natural life in the desert.
While at the end of Bamidbar, they went to a normal way of life.
A transfer from above nature (Mai Al Ha Teva), to the level of nature.
This is why
the Sefer is called Chomesh Ha Pekudim, since it shows the transition
of Klal Yisroel.
There is a Tosfos in a Gemarah in Megilah (31 kellolos), that says that we read the Parsha of Bamidbar before Shevuos in order not to be Somech the Parsha of Kelolos (Bechukosi), to Shevuos.
Rav Moshe Feinstein brings down another reason for the closeness of Bamidbar to Shevuos, at times one may say that even if I would spend my time learning Torah, who am I, I can't reach the level needed for Torah learning, I can't attain the level.
As we see by
some irreligious Jews, who are afraid to start keeping Mitzvos,
because they don't feel that they could attain the high levels
of the ultra-orthodox Jews.
At the end, he won't even do the learning, on a level that he is able to obtain.
Thus we read Bamidbar, that contains the counting in it, to show that each Jew is important.
And each Jew himself is counted, because each Jew is important and part of the Klal.
As Rabbi Shlesinger (Alei Hadvarim) brings down that a person may think that the Torah is given to the Klal only, therefore Hashem in his love for Klal Yisroel counted them.
That each and every Jew is precious to Hashem. As it says "Sehuh Eis Rosh Bnei Yisroel", each individual person is considered to be a head to himself, when dealing with the acceptance of the Torah.
brings down, that we see in the Gemarah (Nedarim 55:b) that true
Torah learning can only be obtained by a person who renders himself
similar to the desert. A person must give up the physical comforts,
and than he would get the true feeling of the Torah.
says that the Torah was given to Israel through three things:
Fire, water, and through the desert - during the giving of the Torah.
Asks the Sefer Tzeneh Ur'enah, why Davkah these three factors are used in the receiving of the Torah?
This is to teach us that just like fire and water were free, and available to all in the desert, the same by the T orah, it is also free. All may study the Torah, and enter into the world of Torah learning, all one has to do is free himself of his pride, of what will others think.
This is what we find on Shevuos night, where all Jews get together to learn Torah, let this not be only a one time get together, yet let it break down those barriers, and make humble its learners.
We see by the counting, that the Leviim were not counted with the rest of Klal Yisroel, why not?
So we see that it is important to be part of the Klal, yet in this case, the Leviim weren't included, in order not to be included with those that sinned by the Golden Calf and died in the desert.
For if they would have been included they would have also died in the desert.
Rav Chaim Shmulevitz brings down that we see from here how Hashem judges man.
On one hand, ones fate and destiny is similar to that of the Klal.
Yet on the other hand, ones own faults and merits are rewarded exactly.
of Prat and Klal go together.
When the Divine makes a decree, it affects the whole Klal, even the innocent. There are not only disadvantages yet also benefits, of being part of the Klal.
One has to know when he should be part of the Klal, and when it is more important to distance himself.
As Rav M.D.
Halevi Solvetchek (Shay Leh Torah) explains, being seperated from
the Klal is the greatness of Klal Yisroel. We must be separated
from the other nations., and by this, we are saved from dangers.
In dealing with Kabalas Ha Torah and one being responsible for another, we have the case of Yisachar and Zevulen
Rashi in Devarim explained that Zevulen and Yisachar made an agreement, Zevulen went to work on the great seas, as a merchant. While Yisachar stayed home in the tent of Torah. Therefore Zevulen was mentioned before Yisachar, by the Berachos.
Yet why in our Parsha, is the order changed?
Comes the Admor of Skolan and explains that really the trait of Yisachar is more important, than Zevulen, the supporter of Torah. Therefore he is mentioned first here.
However, by the Berachos, its the other way around, for if Zevulen is blessed,
included in this Beracha, for Zevulen supports him, and the tribe
of Yisachar is dependent on the blessing of Zevulen.
The Baal Haturim
brings down that there is no "Vav" between Yisochor
and Zevulen, this is so because since Zevulen enabled Yisochor
to learn Torah, they were considered as one tribe. Rav Chaim
Shmulevitz brings down that not only is the financial support
of Torah important, yet also anyone who influences others to study
Torah, also shares in the merit and future award given to that
person. We should all try to be a positive influence on our surroundings,
whether in Yeshivah, Daf-Yomi Shiur, or even with a Chavrusah
in Shul. When seeing people completely involved in the learning
of Torah, it makes others curious of what is that Torah, and at
times they try to taste the Torah itself.
Rav Yaakov Ariel (Beh'Ohala Shel Torah) explains what requirement one has in learning Torah. When dealing with the agreement of Yisachar and Zevulen, it doesn't mean that Zevulun is Patur from learning Torah. He also has a responsibility to learn in his time that he has available, while Yissachar is Makdish all his time to learning Torah.
He explains that the main Mitzvah of Talmud Torah is to teach others Torah, and increase the Torah learning and living, as much as possible. This, he explains, is a Chiuv Cheftza, that the Torah should be learnt throughout Klal Yisroel.
This is done both by Yisachar and by Zevulen. Yet there is also a Chiuv Gavrah.
Each one of us has a commandment to be "Kovayah Itim" in learning the Torah.
Each one of
us must spend time studying Torah, each person according to his
Let us on Shevuos
night spend the time learning torah the right way, and therefore,
for at least the night and day of Kabalos Hatorah, we can all
be a ...
For the Torah
is not only the property of Yissachar, yet all Klal Yisroel.
falls out on Motzei Shabbos:
One is forbidden to prepare on Shabbos for YomTov that falls out right after Shabbos.
that one is allowed to prepare on Shabbos, one can not prepare
it for Yom Tov, since it is only allowed for "The Shabbos's
One can only prepare the YomTov candles and light them, after Shabbos.
One must light these candles from an existing fire, that was lit before the Shabbos.
One also must
make sure that what ever he uses to light the candles, he must
not extinguish this thing. For one is forbidden to extinguish
a fire on YomTov. One is only permitted to transfer the fire.
One must say,
either in Tefilah or Kiddush, or after Shabbos, "Baruch Hamavdil
Bein Kodesh L 'Kodesh", before he transfers the fire, or
does work for the Yom Tov.
The Havdalah that is said on this Motzei Shabbos is different than other Shabboses.
The order is as follows:
Birchas Ha Gefen - Kiddush - Borei M'orei Ha Eish - Hamavdil Bein Kodesh L 'Kodesh - She'Hechianuh (Ya'k'ne'ha'z)
One does not say the Beracha on Beisamim, and some say that one should not put the two wicks of the YomTov candles together as is done during the week. While others say that one may join the two wicks together.
It is also best not to use the regular candle that is used on a regular Motzei Shabbos, since it may not be extinguished.
women do not drink the wine from Havdalah, in this case it is
permitted, for Kiddush was also said on the cup.
(The above information was taken from "The Laws of Yom Tov", Rabbi Simcha Bunim Cohen. And from Rav Yosef Ginsburg.)