במדרש צדקתך כו' באיזה יום חודש מקום כו'. דהנה בני ישראל נבראו לברר ולהעיד על הבורא ב"ה וב"ש. וכתיב אתם עדי ואני אל. במדרש כביכול אם אין אתם עדי אין כו'. ובודקין העדים בשבע חקירות באיזה יום באיזה מקום כו'. כי א"י להיות עד. עד שיהי' הדבר ברור בכל צד. ולכן צריכין בנ"י לתקן כל אלה המקומות הצריכין בירור. ובאמת ימי המעשה והשבת הוא ענין הנ"ל. דשבת סהדותא איקרי וימי המעשה הם החקירה שכמו שמתקן ימי המעשה כך יוציא לאור עדותו בשבת קודש. כמאמר מי שטרח בערב שבת כו'. לכן כל מעשה התורה ובנ"י הכל מבורר ומפורסם במקום וזמן כדי לתקן העולם והזמן. כמ"ש במ"א שזה יסוד הכל עולם שנה נפש. ונפשות בנ"י מתקנים העולם והזמן:
In the Midrash Tanchuma (Bamidbar 1:1), it is emphasized that the Torah specifies the exact time and place of Hashem's revelation to Moshe as a testament to His deep love for Bnei Yisrael. This notion of time and place holds profound significance. Bnei Yisrael were created to clarify and testify to the existence and unity of Hashem, as expressed in the verse from Yeshaya (43:10): "You are My witnesses." The Midrash elaborates that if Bnei Yisrael are not His witnesses, then, metaphorically speaking, Hashem's presence is not as evident in the world. Just as witnesses in legal matters are rigorously examined with seven interrogations—regarding the day, place, and other details—Bnei Yisrael must illuminate the oneness of Hashem in every facet of the world. This mission involves the process of clarification (בירור) and repair (תיקון) in all places. The days of the week and Shabbat illustrate this concept: Shabbat is called a testimony (שבת סהדותא איקרי), and the weekdays are the period of examination and preparation. The quality of one's observance during the weekdays determines the clarity and power of the testimony on Shabbat, as reflected in the saying, "Whoever prepares on the eve of Shabbat will have food to eat on Shabbat." The detailed account of the time and place of Hashem's communication with Moshe in the Torah underscores that every aspect of Bnei Yisrael's existence is meticulously linked to specific times and places. This is essential for the rectification (תיקון) of the world (עולם), time (שנה), and soul (נפש). Bnei Yisrael, embodying the soul of the world, are tasked with rectifying and illuminating the timing and positioning of all things in our world. Through their dedicated efforts, they fulfill this sacred responsibility, ensuring that the presence and unity of Hashem are evident in every aspect of creation.
3
במדרש והיה מספר בני ישראל כחול כו' אשר לא כו' יספר כו' כה יהי' זרעך כו' צא מאצטגנינות שלך כו' ע"ש כל דברי המדרש. וכלל הדברים כי הברכה והריבוי הוא ע"י הביטול למקור ושורש האחדות. דהנה החוקרים הקשו איך יבוא הריבוי מן האחד המיוחד. והתירוץ כי השי"ת כל יכול. וכן עשה הקב"ה להיות בא הריבוי ע"י הביטול להאחדות. להראות כי אף שיש מיני התחלקות ורבויים הכל אחדות אחד. וכמו כן ממש אברהם אע"ה שהוא קיום העולם. כדרשת חז"ל בהבראם באביהם. לכך המזל הי' מורה שלא יוליד כי איך יבוא הריבוי מן האחד דכ' אחד הי' אברהם. וזה מסר לו השי"ת ברכה זו לדורות כה יהי' זרעך בדומה לך. שגם המה יהי' מספרם אשר לא יספר פי' שע"י שיהיו באחדות א' יהי' בהם הברכה והריבוי:
The Midrash (Bamidbar Rabbah 2:12) offers a profound explanation regarding the counting of Bnei Yisrael. It references the promise to Avraham that his descendants would be as numerous as the stars, despite his initial despair about having children. Hashem revealed to Avraham that he and his descendants would transcend the influence of mazal (astrological destiny). Instead, they would be blessed with countless offspring, as numerous as the stars. This blessing of countless descendants is rooted in the concept of nullification to the source and the ultimate oneness of all things. Philosophers have long pondered how the singularity of Hashem can be the source of multiplicity. The answer lies in Hashem's unlimited nature, demonstrating that through nullification to Hashem, multiplicity can emerge from oneness. Even though there may be many parts, they are all ultimately part of a unified whole. Avraham exemplified this idea. Known as "one" (אחד היה אברהם), he was not supposed to have children according to his mazal. Yet, he was blessed with countless descendants precisely because of his nullification to Hashem. This concept applies equally to the descendants of Avraham—the people of Bnei Yisrael. The verse "והיה מספרם אשר לא יספר" ("their number will be a number that cannot be counted") indicates that through unity with Hashem, Bnei Yisrael can receive the blessing of infinite multiplicity. The blessing and increase come from nullification to the source of oneness. Philosophers question how multiplicity can arise from the singular oneness of Hashem, and the answer is that Hashem, being all-powerful, made it so that multiplicity emerges through nullification to oneness. This demonstrates that despite the various divisions and increases, everything is rooted in a singular unity. Avraham, representing the sustenance of the world (as derived from the phrase בהבראם—created with Avraham), was initially shown by his mazal that he would not have children, questioning how multiplicity could come from his singularity. Hashem blessed him with the promise that his descendants would also be numerous and beyond counting, indicating that through their unity with Hashem, they would be blessed with infinite increase. This is the essence of the promise "כה יהי' זרעך" ("so shall your offspring be"), reflecting the blessing of countless descendants rooted in their unity with the divine oneness.
4
במדרש נרננה כו' ובשם אלקינו נדגול כו'. דכתיב במספר שמות. פי' שיש לכל א' מישראל שם מיוחד. שמעתי מפי אא"ז ז"ל בשם הזוה"ק בפ' שמות כי יש לכל איש ישראל אות מיוחד בתורה כמ"ש ס' רבוא אותיות בתורה וס"ר נפשות בישראל כו'. וכל התורה שמותיו של הקב"ה. וע"ז כ' כל הנקרא בשמי ולכבודי כו' שבנ"י נקראו בשמו ית' ולכן מוטל עלינו להרבות כבודו ית'. וזהו הפקידה במספר שמות שהוכן כל אחד מישראל על משמרתו להתדבק בשורש השייך לו. ולכן אח"ז הדגלים כמ"ש במדרש שנתאוו לדגלים כמלאכי השרת. פי' המלאך אין בו שום דבר נפרד וכולו מורה על שליחותו וכבוד קונו. כמו כן בנ"י כיון שהכירו כ"א מעמדו נתאוו לדגלים שיהיו מצוינים לשמו ית':
Tehillim 20:6 says, "We will rejoice in Your salvation and be strong in the name of Hashem." The Midrash connects this to our parsha, Bamidbar 1:2, which states, "To count by the names" (במספר שמות). This teaches us that each individual among Bnei Yisrael has a unique name. The Chidushei Harim, based on the Zohar in Shemos, expands on this idea, explaining that there are 600,000 names representing the entire nation of Yisrael, paralleling the 600,000 letters in the Torah. This is because the entire Torah encompasses the names of Hashem, and the 600,000 names reflect the 600,000 souls of Bnei Yisrael. Thus, the pasuk in Yeshaya 43:7 holds significance: "Whatever is called in My name (Hashem) is created for My glory." This refers to Bnei Yisrael, who bear the responsibility of glorifying the name of Hashem. Consequently, there is a command to count and acknowledge each person by their name. Each individual must embrace their responsibility and establish a connection with their unique source. This explains why the subsequent parsha discusses the flags of each tribe. According to the Midrash, Bnei Yisrael desired flags similar to those of the angels. The angels' sole purpose is their unique mission, as they are completely dedicated to Hashem, and their existence exemplifies the glory of Hashem. Similarly, once each member of Bnei Yisrael recognized their individual mission, they aspired to have flags that would magnify the name of Hashem. The flags symbolize the unique roles and missions of each tribe, just as the angels are identified by their specific tasks and dedication to Hashem. Bnei Yisrael, by recognizing their unique names and missions, sought to manifest this individuality in a way that would honor and glorify Hashem. The counting by names and the subsequent establishment of flags reflect this deep desire to connect with and express their divine purpose, ultimately enhancing the collective sanctification of Hashem’s name.
5
במדרש המרבה כבוד שמים וממעט כבוד עצמו כבוד שמים מתרבה וכבודו מתרבה. ומה לו בריבוי כבוד עצמו. אך הוא כדי שיוכל יותר להרבות כבוד שמים כי כ"מ שהאדם מבטל כבודו כדי להרבות כבוד שמים הרי מוכן לקבל הכבוד כי ע"ז ניתן הכבוד לאדם כדי להרבות בו כבוד שמים לכן כבודו מתרבה כדי שיהי' לו למעט כדי להרבות כבוד שמים. וכן מי שמרבה כבוד עצמו הרי לו הכבוד לרע לו לכן נוטלים ממנו הכבוד. ורבינו הק' מלובלין ז"ל דקדק במ"ש כבוד שמים מתרבה. מה קמ"ל בזה. וודאי כשמרבה כבוד שמים הרי הוא מתרבה. רק שלא יחוש האדם שע"י ביזוי כבודו והוא ת"ח ח"ו יתמעט כבוד התורה. ע"ז נאמר כבוד שמים מתרבה בוודאי. אף שממעט כבוד עצמו כיון שכוונתו לש"ש להרבות כבודו ית' כנ"ל:
The Midrash (Bamidbar Rabbah 4:20) states that when someone uplifts the honor of Heaven and diminishes their own honor, the glory of Heaven increases, and their own honor also grows. The Sfas Emes questions why someone would desire an increase in personal honor and what purpose it serves. The answer is that any recognition or glory a person receives in this world is ultimately meant to elevate the honor of Hashem. Therefore, when an individual fulfills their mission of reducing their own honor, they are granted even greater honor as a reward. By continuously diminishing their own honor, they greatly amplify the honor of Hashem. Conversely, if someone uses honor solely to enhance their own reputation, that honor works against them and becomes detrimental. As a consequence, that honor is taken away from them. The Rebbe of Lublin provides further clarification on this matter. He questions why the Midrash needs to explicitly state that when one increases the honor of Heaven, the honor of Hashem is indeed increased. Isn't this an obvious outcome? The Rebbe explains that some individuals may mistakenly believe that if they, as Torah scholars or individuals of high stature, degrade their own honor to uplift the honor of Hashem, it would somehow limit God's honor. However, the Rebbe assures that since their ultimate intention is to increase the honor of Heaven, even though they may appear to be trivializing their own honor, they will undoubtedly succeed in their mission. Thus, the principle is that the more one nullifies their own honor for the sake of Hashem's honor, the more they are prepared to receive honor. This honor is not for self-aggrandizement but to further elevate the honor of Hashem. Therefore, their own honor increases so that they have more to diminish, thereby continually increasing the honor of Heaven.
תרל"ו
5636
במדרש צדקתך כו' באיזה יום חודש מקום כו'. דהנה בני ישראל נבראו לברר ולהעיד על הבורא ב"ה וב"ש. וכתיב אתם עדי ואני אל. במדרש כביכול אם אין אתם עדי אין כו'. ובודקין העדים בשבע חקירות באיזה יום באיזה מקום כו'. כי א"י להיות עד. עד שיהי' הדבר ברור בכל צד. ולכן צריכין בנ"י לתקן כל אלה המקומות הצריכין בירור. ובאמת ימי המעשה והשבת הוא ענין הנ"ל. דשבת סהדותא איקרי וימי המעשה הם החקירה שכמו שמתקן ימי המעשה כך יוציא לאור עדותו בשבת קודש. כמאמר מי שטרח בערב שבת כו'. לכן כל מעשה התורה ובנ"י הכל מבורר ומפורסם במקום וזמן כדי לתקן העולם והזמן. כמ"ש במ"א שזה יסוד הכל עולם שנה נפש. ונפשות בנ"י מתקנים העולם והזמן:
In the Midrash Tanchuma (Bamidbar 1:1), it is emphasized that the Torah specifies the exact time and place of Hashem's revelation to Moshe as a testament to His deep love for Bnei Yisrael. This notion of time and place holds profound significance.
Bnei Yisrael were created to clarify and testify to the existence and unity of Hashem, as expressed in the verse from Yeshaya (43:10): "You are My witnesses." The Midrash elaborates that if Bnei Yisrael are not His witnesses, then, metaphorically speaking, Hashem's presence is not as evident in the world. Just as witnesses in legal matters are rigorously examined with seven interrogations—regarding the day, place, and other details—Bnei Yisrael must illuminate the oneness of Hashem in every facet of the world.
This mission involves the process of clarification (בירור) and repair (תיקון) in all places. The days of the week and Shabbat illustrate this concept: Shabbat is called a testimony (שבת סהדותא איקרי), and the weekdays are the period of examination and preparation. The quality of one's observance during the weekdays determines the clarity and power of the testimony on Shabbat, as reflected in the saying, "Whoever prepares on the eve of Shabbat will have food to eat on Shabbat."
The detailed account of the time and place of Hashem's communication with Moshe in the Torah underscores that every aspect of Bnei Yisrael's existence is meticulously linked to specific times and places. This is essential for the rectification (תיקון) of the world (עולם), time (שנה), and soul (נפש).
Bnei Yisrael, embodying the soul of the world, are tasked with rectifying and illuminating the timing and positioning of all things in our world. Through their dedicated efforts, they fulfill this sacred responsibility, ensuring that the presence and unity of Hashem are evident in every aspect of creation.
במדרש והיה מספר בני ישראל כחול כו' אשר לא כו' יספר כו' כה יהי' זרעך כו' צא מאצטגנינות שלך כו' ע"ש כל דברי המדרש. וכלל הדברים כי הברכה והריבוי הוא ע"י הביטול למקור ושורש האחדות. דהנה החוקרים הקשו איך יבוא הריבוי מן האחד המיוחד. והתירוץ כי השי"ת כל יכול. וכן עשה הקב"ה להיות בא הריבוי ע"י הביטול להאחדות. להראות כי אף שיש מיני התחלקות ורבויים הכל אחדות אחד. וכמו כן ממש אברהם אע"ה שהוא קיום העולם. כדרשת חז"ל בהבראם באביהם. לכך המזל הי' מורה שלא יוליד כי איך יבוא הריבוי מן האחד דכ' אחד הי' אברהם. וזה מסר לו השי"ת ברכה זו לדורות כה יהי' זרעך בדומה לך. שגם המה יהי' מספרם אשר לא יספר פי' שע"י שיהיו באחדות א' יהי' בהם הברכה והריבוי:
The Midrash (Bamidbar Rabbah 2:12) offers a profound explanation regarding the counting of Bnei Yisrael. It references the promise to Avraham that his descendants would be as numerous as the stars, despite his initial despair about having children. Hashem revealed to Avraham that he and his descendants would transcend the influence of mazal (astrological destiny). Instead, they would be blessed with countless offspring, as numerous as the stars.
This blessing of countless descendants is rooted in the concept of nullification to the source and the ultimate oneness of all things. Philosophers have long pondered how the singularity of Hashem can be the source of multiplicity. The answer lies in Hashem's unlimited nature, demonstrating that through nullification to Hashem, multiplicity can emerge from oneness. Even though there may be many parts, they are all ultimately part of a unified whole.
Avraham exemplified this idea. Known as "one" (אחד היה אברהם), he was not supposed to have children according to his mazal. Yet, he was blessed with countless descendants precisely because of his nullification to Hashem. This concept applies equally to the descendants of Avraham—the people of Bnei Yisrael. The verse "והיה מספרם אשר לא יספר" ("their number will be a number that cannot be counted") indicates that through unity with Hashem, Bnei Yisrael can receive the blessing of infinite multiplicity.
The blessing and increase come from nullification to the source of oneness. Philosophers question how multiplicity can arise from the singular oneness of Hashem, and the answer is that Hashem, being all-powerful, made it so that multiplicity emerges through nullification to oneness. This demonstrates that despite the various divisions and increases, everything is rooted in a singular unity.
Avraham, representing the sustenance of the world (as derived from the phrase בהבראם—created with Avraham), was initially shown by his mazal that he would not have children, questioning how multiplicity could come from his singularity. Hashem blessed him with the promise that his descendants would also be numerous and beyond counting, indicating that through their unity with Hashem, they would be blessed with infinite increase. This is the essence of the promise "כה יהי' זרעך" ("so shall your offspring be"), reflecting the blessing of countless descendants rooted in their unity with the divine oneness.
במדרש נרננה כו' ובשם אלקינו נדגול כו'. דכתיב במספר שמות. פי' שיש לכל א' מישראל שם מיוחד. שמעתי מפי אא"ז ז"ל בשם הזוה"ק בפ' שמות כי יש לכל איש ישראל אות מיוחד בתורה כמ"ש ס' רבוא אותיות בתורה וס"ר נפשות בישראל כו'. וכל התורה שמותיו של הקב"ה. וע"ז כ' כל הנקרא בשמי ולכבודי כו' שבנ"י נקראו בשמו ית' ולכן מוטל עלינו להרבות כבודו ית'. וזהו הפקידה במספר שמות שהוכן כל אחד מישראל על משמרתו להתדבק בשורש השייך לו. ולכן אח"ז הדגלים כמ"ש במדרש שנתאוו לדגלים כמלאכי השרת. פי' המלאך אין בו שום דבר נפרד וכולו מורה על שליחותו וכבוד קונו. כמו כן בנ"י כיון שהכירו כ"א מעמדו נתאוו לדגלים שיהיו מצוינים לשמו ית':
Tehillim 20:6 says, "We will rejoice in Your salvation and be strong in the name of Hashem." The Midrash connects this to our parsha, Bamidbar 1:2, which states, "To count by the names" (במספר שמות). This teaches us that each individual among Bnei Yisrael has a unique name. The Chidushei Harim, based on the Zohar in Shemos, expands on this idea, explaining that there are 600,000 names representing the entire nation of Yisrael, paralleling the 600,000 letters in the Torah. This is because the entire Torah encompasses the names of Hashem, and the 600,000 names reflect the 600,000 souls of Bnei Yisrael.
Thus, the pasuk in Yeshaya 43:7 holds significance: "Whatever is called in My name (Hashem) is created for My glory." This refers to Bnei Yisrael, who bear the responsibility of glorifying the name of Hashem. Consequently, there is a command to count and acknowledge each person by their name. Each individual must embrace their responsibility and establish a connection with their unique source.
This explains why the subsequent parsha discusses the flags of each tribe. According to the Midrash, Bnei Yisrael desired flags similar to those of the angels. The angels' sole purpose is their unique mission, as they are completely dedicated to Hashem, and their existence exemplifies the glory of Hashem. Similarly, once each member of Bnei Yisrael recognized their individual mission, they aspired to have flags that would magnify the name of Hashem.
The flags symbolize the unique roles and missions of each tribe, just as the angels are identified by their specific tasks and dedication to Hashem. Bnei Yisrael, by recognizing their unique names and missions, sought to manifest this individuality in a way that would honor and glorify Hashem. The counting by names and the subsequent establishment of flags reflect this deep desire to connect with and express their divine purpose, ultimately enhancing the collective sanctification of Hashem’s name.
במדרש המרבה כבוד שמים וממעט כבוד עצמו כבוד שמים מתרבה וכבודו מתרבה. ומה לו בריבוי כבוד עצמו. אך הוא כדי שיוכל יותר להרבות כבוד שמים כי כ"מ שהאדם מבטל כבודו כדי להרבות כבוד שמים הרי מוכן לקבל הכבוד כי ע"ז ניתן הכבוד לאדם כדי להרבות בו כבוד שמים לכן כבודו מתרבה כדי שיהי' לו למעט כדי להרבות כבוד שמים. וכן מי שמרבה כבוד עצמו הרי לו הכבוד לרע לו לכן נוטלים ממנו הכבוד. ורבינו הק' מלובלין ז"ל דקדק במ"ש כבוד שמים מתרבה. מה קמ"ל בזה. וודאי כשמרבה כבוד שמים הרי הוא מתרבה. רק שלא יחוש האדם שע"י ביזוי כבודו והוא ת"ח ח"ו יתמעט כבוד התורה. ע"ז נאמר כבוד שמים מתרבה בוודאי. אף שממעט כבוד עצמו כיון שכוונתו לש"ש להרבות כבודו ית' כנ"ל:
The Midrash (Bamidbar Rabbah 4:20) states that when someone uplifts the honor of Heaven and diminishes their own honor, the glory of Heaven increases, and their own honor also grows. The Sfas Emes questions why someone would desire an increase in personal honor and what purpose it serves. The answer is that any recognition or glory a person receives in this world is ultimately meant to elevate the honor of Hashem. Therefore, when an individual fulfills their mission of reducing their own honor, they are granted even greater honor as a reward. By continuously diminishing their own honor, they greatly amplify the honor of Hashem.
Conversely, if someone uses honor solely to enhance their own reputation, that honor works against them and becomes detrimental. As a consequence, that honor is taken away from them.
The Rebbe of Lublin provides further clarification on this matter. He questions why the Midrash needs to explicitly state that when one increases the honor of Heaven, the honor of Hashem is indeed increased. Isn't this an obvious outcome? The Rebbe explains that some individuals may mistakenly believe that if they, as Torah scholars or individuals of high stature, degrade their own honor to uplift the honor of Hashem, it would somehow limit God's honor. However, the Rebbe assures that since their ultimate intention is to increase the honor of Heaven, even though they may appear to be trivializing their own honor, they will undoubtedly succeed in their mission.
Thus, the principle is that the more one nullifies their own honor for the sake of Hashem's honor, the more they are prepared to receive honor. This honor is not for self-aggrandizement but to further elevate the honor of Hashem. Therefore, their own honor increases so that they have more to diminish, thereby continually increasing the honor of Heaven.