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Parshas Nasso - Common Denominator

This week's parsha tells of the census taken of the tribe of Levi. A census places everyone on an equal footing. Somebody on the highest spiritual levels is counted equally to somebody on a 'lower' level, with nobody taking priority over anybody else.

The reason for this is not simply to make it easier to count. There is a common denominator which applies across the entire nation. On the surface, we each appear different - each with different skills and talents which make us 'individuals'. Some are more creative, some more analytical, some are more intellectual, and so on. Each person has his or her own particular quality which makes them unique.

When we are looking at these external qualities, we cannot say that everyone is equal. Quite the opposite - what makes a person special and unique is those 'personal qualities' which each person possesses in different measure.

This only applies, however, to our external makeup. Each of us possesses another quality, one which surpasses any of our 'individual' qualities. Each of us is created in the image of G-d. Each of us possesses a soul which is an 'actual part of G-d', as unlimited as G-d himself is. Our soul is our real being. When we shed the outer layers, the soul is what remains at our core and essence. In this regard, each of us is equal. How can somebody be higher or lower than somebody else when we are dealing with spirituality, with infinite qualities?

It is good to be aware of our revealed qualities and to use our talents for good purposes. We must not forget, however, that there is something higher, something more esoteric which drives each and every one of us. In particular, when we feel tempted to look down on somebody else because of their apparent 'station in life', we must remember that really each of us is equal.

Individual Talents

This week's Parsha tells of twelve sets of gifts brought as offerings by each of the twelve shevatim (tribes). Although the Torah does not waste words, and although each shevet seemingly brought the same gift, the Torah repeats word for word the exact order of their donation - "Reuven gave..., Shimon gave..., etc.", rather than simply saying "Reuven, Shimon,... and Binyamin each gave..."

Each of the items symbolized different things to different shevatim, relating to that shevet's role. In this sense, each shevet brought a different flavor to their gifts.

All of the tribes conform to the same Divine guidelines, all follow the same Torah, yet each one carries out those very same deeds with their own personal approach.

We often see tension between conformity and creativity, between tradition and innovation. People ask why Judaism has to be so rigid and conforming. Where is creativity? On the one hand we need the foundation stones of our Jewish tradition; on the other, we need an outlet for our creativity, to personalize, to nurture our own individual talents.

Our Parsha tells us that this is not a contradiction. The entire nation, including individuals of every conceivable character and calling, can do the very same deed, down to every last detail, yet each person provides a unique flavor. Two people may do exactly the same thing in a very different manner.

In the same manner, we can live in a civilized society, governed by ethical and moral precepts, yet still thrive as individuals. We can follow Torah and carry out its Commandments, yet still remain true to our sense of individuality. No matter how conformist Judaism (or society, for that matter) may seem, there is always room for personal expression. It does not, however, have to involve rebellion or non-conformity. On the contrary, the greatest personal expression comes from different individuals who are following the same framework yet show diversity and individuality within that framework.

We were blessed with the framework of Torah, of Jewish teachings and practices. Let us endeavour to enjoy and celebrate our Judaism, in the traditions of our predecessors, yet with our own individual flavor - to keep it going for the next generation.

Hearing Voices

The Parsha tells us that when Moses went into the Tent of Meeting to speak with G-d, he would hear a Voice addressing him from above the cover that was on top of the Ark.

G-d's voice could not be heard outside the Tent. The same tremendous voice that spoke at Sinai stopped short at the door of the Tent and did not travel further. At Sinai and in the Tent, G-d's voice was stopped. At Sinai, after the revelation, a shofar (horn) was sounded signaling the departure of G-d's presence and voice - a time-based limitation. In the Tent, this cessation was space-related, the voice reaching a certain point and not going any further.

Much as we might want it to be otherwise, G-d's voice cannot resound everywhere and at all times. If it did, we would not have freedom of choice. A world where G-d's voice is constantly heard does not challenge us. It was G-d's desire to create a world where we uncover G-d's concealed voice through our own efforts. Our task is to take what we heard during at Sinai and in the Tent - each of us has heard G-d's voice in some place and at some moment , however fleeting - and carry it over to all times and all places, wherever we may be.