Date: June 10th 2022

PARSHAS NASO – LOOKING OUT FOR NUMBER TWO

Parshas Naso (4:22) begins with the words: “Take a census of the sons of Gershon as well.” What do the words “As well” connote?

Rashi explains: the Tribe of Levi had three main branches, each descended from one of the three sons of Levi who was one of the twelve sons of our Forefather Yaakov. Gershon was the oldest of Levi's children, Kehas was the middle son, and Merari was the youngest. The previous Parsha (Bamidbar) ended with Hashem’s command to Moshe to start the count of the Levites with the family of Kehas. Parshas Naso begins where Bamidbar left off with Hashem commanding Moshe was to count the family of Gershon “as well.”

The Commentary of the Ralbag explains that Kehas was counted first even though he was not oldest for a particular reason. When the Jews traveled in the desert for 40 years after leaving Egypt, the entire Tribe of Levi was responsible for transporting the components of the holy Tabernacle. The family of Kehas drew the most sacred duty within that assignment. Their job was to carry the Tabernacle’s holiest vessels such as the Menorah and the Holy Ark that held the Tablets Moshe brought down from Heaven at Sinai. In recognition of their exalted duties, Kehas was counted first and ahead of Gershon.

The Ralbag continues that after counting Kehas, it was correct to revert to the order of birth and count Gershon and then Merari. However, there was a special concern that Hashem came to address. Moshe’s focus on counting Kehas first because of their holy job description might have led him to overlook the fact that Gershon deserved to be counted second because of his birth order. Hashem, therefore, commanded Moshe, “Count the sons of Gershon “as well” to remind him that just as Kehas was counted first which was proper, so too, it was Moshe’s duty to count Gershon in the proper order which was second.

The following example might help explain the Ralbag’s idea. A fundraiser for a Jewish organization once described a system they utilize at their yearly fundraising event. They acknowledge each one of their major donors by giving them an expensive gift. The average supporters receive a less valuable present, and the small givers get something inexpensive.

This fundraiser explained that he makes certain that every major benefactor receives the gift and is less scrupulous with the lesser tiers. This for the obvious reason that if a middle or low-level contributor is accidentally passed up and not given their item, it matters less. At worst, they lose a non-essential donor.

The thinking of the Torah on this issue is the opposite of this fundraiser. Moshe was told to make certain, with equal rigor, that each family from the tribe of Levi received their appropriate honor. According to the Ralbag, the duty to thank the smallest donor, albeit less extravagantly, is every bit as important as more lavishly acknowledging the wealthy supporters. The way the world operates with value placed on rankings and status is antithetical to the Torah’s view on the value of each individual.

There is a powerful tendency to fall prey to thinking and acting in this manner – even Moshe was in danger of succumbing. Hashem, therefore, specifically exhorted Moshe to count the family of Gershon in the proper order “as well.” The Torah wanted Moshe and all people to remember that the duties toward those who occupy higher and lower positions in the world are equally obligatory and significant.


POSSIBLE APPLICATION

The most obvious application of this concept that comes to my mind is in the way we treat others on a daily basis. We have our close friends and family members to whom we give, hopefully, abundant generosity, warmth, and kindness. For the rest of the people we interact with, we have a default setting to treat wealthy or influential people with deference and we kind of ignore everyone else, or at least treat them with negligible notice and respect. In truth, the obligation we have in the Torah to treat others as we wish to be treated indicates to us that we should treat everyone with great respect and recognition. All of our hellos should be heartfelt, each person we come across deserves our intentional respect. Our obligation in the Torah to treat people with honor and friendship is equal across all spectrums of status, affluence, or personal affinity.


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