An Uplifting Torah

With the revelation of G-d at Mount Sinai, every commandment — whether prescriptive or proscriptive — is endowed with equal holiness, When a Jew thus desists from working on the Shabbos, it is nonetheless a mitzvah, which means both commandment as well as connection. Every time a Jew refrains from a proscribed act, he or she is in compliance with the Divine will and is connected to G-d.

Counting and Uplifting

This Shabbat is the first after the momentous occasion of receiving the Torah on Mount Sinai that we relived during the recent Festival of Shavuot.

One would imagine that the very first Torah reading following such a pivotal Torah event would also relate to the theme of Torah. One would also expect the name of the parsha to reflect its preeminent nature.

Indeed, the name of this week’s parsha, Naso, is expressive of the effect the giving of the Torah had. Naso means to count, but it should also be translated literally as “raise.” The lesson is obvious that the objective and inevitable effect of Torah is to raise and uplift every individual who studies it and by extension the entire world.

Also Count the Gershonites

Let us now analyze the particular context in which this expression occurs. G-d is commanding Moses to “also count the sons of Gershon,” one of three families of the tribe of Levi.” In the preceding parsha, the Torah relates how the Levite family of Kehot should be counted. Now the Torah adds that the family of Gershon should also be counted.

Commentators raise the question: why was the counting of Gershon not mentioned earlier, together with the counting of Kehos?

With the insight that the word for counting “Naso” actually means to uplift, we can understand that there is a special message with regard to Gershon in particular.

Kehos is etymologically related to a word that means “gathering.” One of Torah’s functions is to affect one’s ability to bring together a people and unite them. When Jews are united, they are transformed from the status of individuals to the level of a nation. Unity, by definition, is uplifting.

Thus the Torah states in the preceding parsha that the family of Kehos should be counted, or uplifted. This means that their trait of unity should be singled out for special recognition.

Combatting Evil can Also Uplift

In this week’s parsha, the Torah introduces us to an even more remarkable effect of Torah. Not only is the positive force of unity, engendered by the Torah, edifying and uplifting, but even, the more banal function of Torah that is associated with Gershon, which means to “drive away,” can also be uplifting if it based on and follows the giving of the Torah at Sinai.

Combating evil is not viewed as a very romantic and holy function. Although someone has to take out the garbage, by way of analogy, it is not considered an honor or an uplifting experience. Similarly, had the Torah not given us the Divine commandments to negate evil, it would not be considered an uplifting experience.

Now that the Torah gave us 365 “Gershon” oriented commandments (of the total number 613), the “do nots,” even these are considered Divine commands that are exciting and uplifting. With the revelation of G-d at Mount Sinai, every commandment — whether prescriptive or proscriptive — is endowed with equal holiness, When a Jew thus desists from working on the Shabbat, it is nonetheless a mitzvah, which means both commandment as well as connection. Every time a Jew refrains from a proscribed act, he or she is in compliance with the Divine will and is connected to G-d.

Difference between Prescriptive and Proscriptive Commandments

Moreover, according to the teachings of Kabbalah and Chassidus, when one performs any mitzvah they generate spiritual energy throughout the world.

There are, however, two differences between a positive commandment and a negative one.

Firstly, when one exercises restraint in the observance of a proscriptive commandment, the energy generated is even greater than the energy channeled through a pro-active observance of a mitzvah.

Secondly, because these energies are so sublime they may not necessarily be absorbed and internalized by us as easily as they are when we observe a “positive“ mitzvah, where the very act of the mitzvah serves as the instrument to internalize the energies..

Post Sinai Message

The Torah, in the first parsha read after Shavuos, thus declares: after Sinai, even the Gershon modality of Judaism — the negation of evil — can uplift the person, no less so than the “Kehos-unifying” elements of Judaism. Negating evil is a thoroughly spiritual experience.

And while the energy generated by the “negative” commandments might be somewhat elusive, with the coming of Moshiach, however, even that will be remedied.

At that time, even the most transcendent of Divine energies will be absorbed and appreciated by all. By observing all the commandments, including the Gershon ones, with joy and enthusiasm, we prepare ourselves and the entire world for that age.

From the book Light from the Future: Parshas Naso by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.