Part I
The Midrash Rabba (Parshas Bamidbor 2:3) tells us that
when HaKodosh Boruch Hu revealed Himself at Har Sinai
in order to give Klal Yisroel the Torah, thousands
upon thousands of mal'ochim accompanied Him. Abounding
with banners to organize their configuration, the
mal'ochim appeared in perfect array. The Midrash
describes Klal Yisroel's reaction, "When Klal
Yisroel saw them all arranged in formation with banners,
they too desired to be arranged according to banners. They
said, `Hashem! We too should have flags like them.'
"In response, HaKodosh Boruch Hu promised, `Since it
is your desire to have flags, I will fulfill your request.'
To Moshe He said, `Go and make flags for them as they so
desired.' "
Thus, as the apparently modest posuk, "Each man shall
encamp by his division's banner according to the emblems of
their fathers' house . . ." ( Bamidbar 2:2), is
testimony that Klal Yisroel values — above all
else — being part of Hashem's Divine plan for the
universe, a plan which took on new potentials of realization
when Klal Yisroel accepted upon themselves — for
all generations — obedience to Hashem and His
commandments by saying na'aseh venishma ". . .we will
do and we will listen" (Shemos 24:7).
Rashi (Bamidbar 2:2) describes what these banners
were: "Each division shall have its own sign — a
colored flag that would be hanging. The color of one was not
like the other. The color of each one would be like the color
of the stones on the Breastplate of the Cohen Godol
and therefore each person would recognize his division."
*
Klal Yisroel was organized into four camps, each
consisting of three tribes. The camp of Yehuda was in the
east joined with the tribes of Yissochor and Zevulun. In the
south was the division of Reuven, along with the tribes of
Shimon and Gad. Ephraim encamped in the west together with
the tribes of Menasheh and Binyomin. Dan's division included
the tribes of Asher and Naftoli and they camped to the north.
In the middle of the encampment was the Mishkan
surrounded by the Cohanim and the Leviim.
In addition to each tribe having its own flag and special
color, each flag had a unique emblem that was distinctive of
each tribe.
The flag of Yehuda was a lion placed on a background of sky-
blue, for the lion symbolizes monarchy. Yissochor's banner
pictured the sun and the moon on a background of dark blue,
for they were to become experts in calculating the yearly
calendar. The flag of Zevulun had a ship on a white
background because they would become merchants sailing the
high seas. Reuven's color was red with an emblem of flowers,
to recall the flowers he had brought to Leah his mother. The
flag of Shimon was green and it bore a picture of the city
Shechem, the city he destroyed in order to free his captive
sister Dinah. So too, with all the other tribes.
The result was that each member of Klal Yisroel could
clearly focus on his purpose and mission in life. In
formation, with each tribe's flag flying ahead, every member
in every tribe traveled and encamped as a unit during the
forty years in the Wilderness. Some flags reminded its tribe
members of the past, some concerned the future; but in each
case, the banner focused the tribe on its essence and its
purpose.
Each tribe was unique — and its place and role amidst
Klal Yisroel was unique. Likewise for each individual.
The life of Yissochor, the scholar, was different from the
life of Zevulun, the merchant. Yehuda, the tribe from which
kings would arise, prepared differently than the tribe of
Levi, the tribe attending to the Mishkan.
Day after day and year after year, a specific message for
each tribe and every individual was ingrained in them.
Everyone could point to his flag and say, "This is my banner,
my essence, my aim and purpose in life. I can devote all my
energies to its fulfillment. I have no doubts to distract me.
This is it!"
Identity!
This clear vision of life's purpose gave peace of mind,
something that is vitally important for success in life.
Many times, we do not realize our true purpose in life, the
reason why Hashem created us. There is confusion and doubt.
If the true aim and goal of life is unclear, then the
opportunity for perfection that our lives provide us with is
wasted. However, if we have a clear goal, we can soar to the
heights of greatness and accomplishment, especially in Torah
and mitzvas.
*
The mishna in Ovos (2:8) says in the name of
Rabban Yochonon ben Zakai, "If you have studied much Torah,
do not take credit for yourself, because that was what you
were created to do."
Rav Chaim of Volozhin in Ruach Chaim, his commentary
on Pirkei Ovos, explains that this mishna is
warning us against thinking that we have already fulfilled
our purpose and goal in life, for even if we have many great
and worthy accomplishments to our credit, "do not take credit
for yourself — because this was what you were created
to do. Do not take credit, for it is not so. You are
scrutinized according to your abilities: for easy mistakes
and for being lax in study. You are required to do as much as
possible to fulfill what is within your ability to
accomplish; [therefore instead] say, 'For this [a greater
accomplishment than the previous] you were created,' because
each person was created to correct something . . .this person
for this thing and that person for something else. The
learning of Torah is equal to everything else together. The
one with greater abilities was created for Torah."
Experts know their abilities. They perfect them and learn to
use them masterfully for specific goals and tasks.
Tzaddikim use their abilities to serve Hashem.
Rav Yisroel Salanter once said, "I know I have a mind
equivalent to a thousand people; but as a result of this I
have a corresponding obligation of avodoh equivalent
to a thousand people . . ." (Daas Chochmoh and Mussar
I: Rav Yeruchom Levovitz, page 347). We dare not waste our
abilities, nor our time, for Hashem gave us all the blessings
of life as a unique opportunity to fulfill our mission in
life. If we squander our time and abilities, we are
accountable.
In the midst of tefillos Musaf of Rosh Hashonoh, we
declare that Hashem recalls "the deeds of man and his decreed
fate." In the Siddur HaGra — Ishei Yisroel, the
commentary Si'ach Yitzchok explains that this
expression refers to, "the person's task and goal in this
world."
Since we all have a specific job to do in this world, every
year on Rosh Hashonoh, an evaluation occurs to determine
exactly how well our actions measure up to our task in life.
Hashem blesses us with everything we need for success in
accomplishing our specific mission. An evaluation occurs to
determine if we have realized Hashem's goals, and also to see
how well we are living up to Hashem's expectations. Do our
accomplishments conform to our potential? Have we tried our
very best? If not, there are serious ramifications.
***
Reincarnations — gilgulim, are severe
consequences for people who did not complete their task in
life. The neshomoh must produce. It must accomplish
its mission, and if not it must return to this world. We
unfortunately lose sight of our goal and our purpose. The
world has many distractions that tempt us, but these
temptations lead to failure and ruin, as Rabbi Elazar
HaKappor in the Mishna in Ovos (4:21) teaches
us: "Envy, lust and glory remove a person from the world."
Rabbi Elazar HaKappor then adds a stern warning for us all,
"And do not let your yetzer [the physical desires]
assure you that the grave is an escape, for against your will
you are formed and against your will you are born, against
your will you live and against your will you die — and
against your will you, in the future, give a judgment and
reckoning before the King who rules over kings —
HaKodosh Boruch Hu."
Hashem has created each of us with a specific purpose and
task. He gives us life and He expects us to use life as an
opportunity to accomplish our mission. If we need more than
one life to succeed, we must return once more, against our
will.
During our minchah prayers of Yom Kippur — the
day when Hashem Yisborach concludes His judgment
— we read sefer Yonah. Hashem commanded Yonah to
go to the great city of Nineveh. Yonah was to prophesy that
the time had come for Nineveh's judgment and the population
should therefore repent. Yonah refused. In the Mishna
Berurah, sif kotton 7 (Shulchan Oruch , Orach Chaim
623) the Chofetz Chaim zt"l writes two reasons why we
read sefer Yonah on Yom Kippur: it speaks about
teshuvoh, plus it teaches us about the impossibility
of running away from Hashem.
The Chofetz Chaim in his footnotes Shaar HaTzion (6),
elaborates on the foolishness and futility of trying to
escape from HaKodosh Boruch Hu: ". . .many times a
person will give up hope on himself. He will think that he is
not at all able to correct himself, and therefore he will
always behave in one particular way [of wrongdoing] and
[resign himself to the fact that] if HaKodosh Boruch
Hu will decree that he die — he will die. But, this
is a mistake, because ultimately, everything HaKodosh
Boruch Hu wants his soul to rectify [in this world] it is
forced to rectify — [and if not, then against his will]
he shall come again and again to Olom Hazeh! If so,
why should he go through all the effort — to die,
suffer burial and other travails — and return another
time?"
The proof of the falsehood and foolishness of thinking that
we can escape the responsibilities of life is from Yonah. The
Chofetz Chaim writes, "HaKodosh Boruch Hu wanted him
to go and prophesy. He refused and fled to sea [to escape] .
. . and we see [the outcome was] that he sank into the ocean,
was swallowed by a fish and he remained in its belly many
days.
"It would seem definite that he would never be able to
fulfill the command of Hashem Yisborach. Nonetheless,
we see the eventual outcome was that the Word of Hashem was
fulfilled — he went and he prophesied. Similarly [for
each and every one of us], as it says in Ovos, And do
not let your yetzer assure you the grave is an escape,
for against your will you are formed . . . '"
End of Part I
This article, based on the series Nesivos Chaim: The
Torah Way of Life — HaRav Chaim Pinchas Scheinberg on
Chumash, has been adapted for publication in Yated
Ne'eman. Volumes Bereishis and Shemos have
been published by Jerusalem Publications and are distributed
by Feldheim Publishers.
