By Avner Friedmann
In this Parsha HaShem commands Moshe and Aaron to take a tribal census of all males between the ages of twenty and sixty, the eligible age for military service. But the tribe of Levi (which includes the Kohanim) was counted very differently than the rest of the nation. Unlike the other tribes, the Levites were counted twice. The first count[1] was from the age of one month and up, with no age limit. This indicates that the Levite’s spiritual mission is not dependent on physical strength, but rather they carry a spiritual mission from the minute they are born. The second count was from the age of thirty to fifty[2], the ages of maturity, when they could best perform their duties in the Tabernacle and later in the Temple[3].
The Rambam[4] describes the Levites as being the “legion of HaShem”, whose task it is to serve Him and to teach His Torah to the people, as it is written,[5] “They shall teach Your ordinances to Yaakov and Your Torah to Israel”. He writes that this role is not exclusive to the Levites. Any person, who wants to take upon himself the same spiritual role, devote himself to the service of HaShem, and remove himself from life’s mundane activities, can join the role of the Levites.
While the Levites and those who join them take care of the nation’s spiritual needs, without having to serve in the military, the Torah instructs the rest of the nation to provide for them. Throughout history this combination has served as a formula for Israel’s victories and their meriting of Eretz Yisrael. History shows that military victories are not necessarily a function of number of soldiers or the sophisticated weaponry they carry[6], but are decided in heaven as it is written[7]: “If Hashem will not guard the city, in vain are the watchmen vigilant.”
Among the “Levites” of today we find devoted Yeshiva students, who are as much “drafted soldiers” as their counterparts in the military. In the merit of their learning and their prayers they make their contribution to Israel’s victories in the battle field. The more Torah is learned, the more protection the military has, as it is written[8]: “If you follow My decrees (Rashi: “If you toil in Torah”)…I will provide peace in the Land… and your enemies will fall before you…” (Rashi: “Not in an ordinary way”).
Of course, learning Torah is the obligation of all Jews without exceptions. The assistance we have from above and our strength, is directly related to Torah learning and the performing of mitzvot. The Holy Zohar[9] explains how this works: When Jews are devoted to HaShem and learn Torah, in a sense, they increase HaShem’s power in the world, as it is written[10]: “Give incredible might to G-d”. At the same time the power of the nations is decreased and the forces of evil are subdued.
Conversely, when Israel is less devoted to HaShem and Torah, in a sense, they weaken the power of HaShem in the world, as written[11]: “You weakened the Rock Who gave birth to you, and forgot G-d Who brought you forth.” The power of the nations and evil over Israel is then increased.
What the Levites are to Israel, Israel is to the rest of the world. The Jews are designated to lead the world towards a higher understanding and acceptance of G-d, as the Torah writes[12]: “You shall be for Me a kingdom of ministers and a holy nation.” In their learning of Torah the Jewish people sustain and provide sustenance not only to Israel, but to Creation as a whole. The more Torah learning there is, the greater the blessings of peace, health and sustenance there is in the world.
The Holy Zohar states[13] that HaShem looked into the Torah and created the world; man looks at the Torah (learns it) and is responsible for the world’s continuing existence. If for one short moment there is no learning of Torah somewhere in the world, G-d forbid, then there is no reason for Creation to continue its existence, as the prophet stated[14]: “Thus said HaShem: If My covenant (Torah learning) with the night and with the day would not be; I had not set up the laws of heaven and earth.” Fortunate are the ones who learn Torah in this World and in the world to Come.
[1] Bamidbar 3:15.
[2] Bamidbar 4:29.
[3] Bamidbar 2:7.
[4] Maimonides in Mishne Torah, Perek 13-Shmita and Yovel.
[5] Devarim 33:10.
[6] See the wars against Midian (Bamidbar 31) and The battle of Jericho.
[7] Tehilim 127:1.
[8] Vayikra 26:3, 6, 8.
[9] Shemot 58a-b and 66b. See also Nefesh Hachaim Sha’ar A, Perek 3.
[10] Tehilim 68:35.
[11] Devarim 32:18.
[12] Shemot 19:6.
[13] Teruma 161b.
[14] Jeremiah 33:25.
