Why Does the Story of Yehuda and Tamar Interrupt the Narrative on Yosef

(Translations from Chabad.org)

In this week's parsha we have the sale of Yosef, the incident of Yehuda with Tamar and then the situation of Yosef with Potifar's wife. A question to ask is why does the story of Yosef's sale get interrupted by Yehuda's shameful story (that seems to have nothing to do with the overall narrative) and then immediately following Yehuda's story we continue the narrative of Yosef by the incident with potifar's wife? Do all three stories really have a lot more to do with one another than it looks like or are they unrelated?

First, we must understand the relationship between Yehuda and Yosef. Yehuda led the brothers to sell Yosef into slavery because, at this point, HE was the leader of the brothers. This can clearly be seen (Genesis 37:26-27),

26. And Judah said to his brothers, "What is the gain if we slay our brother and cover up his blood?		כו. וַיֹּאמֶר יְהוּדָה אֶל אֶחָיו מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ וְכִסִּינוּ אֶת דָּמוֹ:
27. Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh." And his brothers hearkened.		כז. לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל תְּהִי בוֹ כִּי אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו:

Therefore, in essence, he was responsible for whatever happened to Yosef. In light of this, we can say that Yehuda was blamed for Yosef's sale (or death) by his father and his brothers. Yehuda came up with the sale AND the lie, as it says (Genesis 37:32),

32. And they sent the fine woolen coat, and they brought [it] to their father, and they said, "We have found this; now recognize whether it is your son's coat or not."

לב. וַיְשַׁלְּחוּ אֶת כְּתֹנֶת הַפַּסִּים וַיָּבִיאוּ אֶל אֲבִיהֶם וַיֹּאמְרוּ זֹאת מָצָאנוּ הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ הִוא אִם לֹא:

The brothers state, later on by their trip to Egypt, how much they regret what they did to Yosef (Genesis 42:21), 

21. And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us."

כא. וַיֹּאמְרוּ אִישׁ אֶל אָחִיו אֲבָל אֲשֵׁמִים | אֲנַחְנוּ עַל אָחִינוּ אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנְנוֹ אֵלֵינוּ וְלֹא שָׁמָעְנוּ עַל כֵּן בָּאָה אֵלֵינוּ הַצָּרָה הַזֹּאת:

This allows us to understand what happened to Yehuda. After the sale, the Torah tells us (Genesis 28:1),

1. Now it came about at that time that Judah was demoted by his brothers, and he turned away until [he came] to an Adullamite man, named Hirah.

א. וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה:

The brothers held Yehuda responsible for what they did and they were so distraught that they, essentially, banished him. 


Summing up what happened in the first "ACT" of this week's parsha we can see two main things. First, Yehuda was a leader that used his power to commit a grave sin. Secondly, instead of admitting to the sin, he created this elaborate lie to tell his father and had all of his brothers go along with it. So, the first part of this week's parsha focuses on Yehuda's failure to admit to a sin and this, as far as everyone knew, resulted in Yosef's death. As previously stated, this is why Yehuda was "outside of the camp" after the sale of Yosef.

The next "ACT" in this week's parsha is Yehuda's incident with Tamar, that he slept with her and gave her his signet ring and staff. This story does not, as some people think, come to embarrass Yehuda, but rather to exonerate him. 

In this occurrence we see Yehuda sin and have relations with a prostitute, as far as he knows (Genesis 38:15-16), 

15. When Judah saw her, he thought she was a harlot, because she covered her face.		טו. וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ:
16. So he turned aside toward her to the road, and he said, "Get ready now, I will come to you," for he did not know that she was his daughter in law, and she said, "What will you give me that you should come to me?"		טז. וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ וַיֹּאמֶר הָבָה נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה תִּתֶּן לִי כִּי תָבוֹא אֵלָי:

However, we see that when Tamar is suspected of sinning in a similar way, becoming pregnant with no husband, Yehuda is ready to condemn her to death (Genesis 38:24),

24. Now it came about after nearly three months, that it was told to Judah, saying, "Your daughter in law Tamar has played the harlot, and behold, she is pregnant from harlotry." So Judah said, "Bring her out, and let her be burned."

כד. וַיְהִי | כְּמִשְׁלשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף:

It seems a little strange that someone who sinned in a similar manner would be so fast to condemn another in a similar situation. But, this is just human nature. If someone sins in private then they are usually more likely to condemn that sin publicly than someone who is not even involved with that sin.

In any case, when Tamar sends Yehuda his signet ring and staff he immediately confesses to his sin and to Tamar's righteousness, the exact opposite of how he dealt with Yosef's sale (Genesis 38:25-26),

25. She was taken out, and she sent to her father in law, saying, "From the man to whom these belong I am pregnant," and she said, "Please recognize whose signet ring, cloak, and staff are these?"		כה. הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה:
26. Then Judah recognized [them], and he said, "She is right, [it is] from me, because I did not give her to my son Shelah." But he no longer continued to be intimate with her.		כו. וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי וְלֹא יָסַף עוֹד לְדַעְתָּהּ:

In fact, this occurrence proves that Yehuda had done teshuva on his previous actions. By Yosef, Yehuda lied to his father by the sin, but by Tamar, even though it was the most embarrassing thing he could have done, he admitted to his misdeed. Yehuda showed that he had changed his ways and therefore was reaccepted by the brothers and, to this day, the leader of the Jewish people is supposed to come from Yehuda. Thus, the Yehuda type of leader is a leader that makes mistakes, but can admit to them and correct themselves when in error.

Yosef had a very different problem from the one Yehuda had, he was being pursued by his master's wife. However, Yosef never gave in to temptation and was sent to jail because of his integrity. It seems a little backwards here, Yehuda sinned by sleeping with a harlot and admitted to it and was thereby forgiven, but Yosef never gave in to a married woman and was punished for his celibacy? How does that work? 

The way I want to explain this is based on Rashi. Rashi says that Yosef, even in the house of Yaakov, would always make himself look nice and beautiful (Rashi Genesis 37:2),

and he was a lad: He behaved childishly, fixing his hair and touching up his eyes so that he would appear handsome. [From Gen. Rabbah 84:7]

והוא נער: שהיה עושה מעשה נערות, מתקן בשערו ממשמש בעיניו, כדי שיהיה נראה יפה:

Basically, Yosef was a little vain, according to Rashi. This might have also been the source as to why Yosef told the brothers his dreams, because he was a little vain.

Later, we see that Yosef was in a household where the master's wife would always try to seduce him. Perhaps Yosef should not have been making himself look nice all the time and thereby Potifar's wife would have stopped pursuing him (Rashi Genesis 39:6),

and Joseph had handsome features: As soon as Joseph found himself [in the position of] ruler, he began eating and drinking and curling his hair. Said the Holy One, blessed be He: “Your father is mourning and you curl your hair! I will incite the bear against you.” Immediately afterwards“his master’s wife lifted up her eyes.” [from Tanchuma Vayeshev 8]

ויהי יוסף יפה תואר: כיון שראה עצמו מושל, התחיל אוכל ושותה ומסלסל בשערו, אמר הקב"ה אביך מתאבל ואתה מסלסל בשערך, אני מגרה בך את הדוב מיד:

We see from here that, at this point, Yosef had not changed his ways, he was the same. Being sold into slavery never evoked a character change in Yosef. Yehuda, on the other hand, was able to realize his faults and do teshuva. This could be a possible explanation as to why all of these three stories are together and why Yosef was punished, but Yehuda was exonerated. These three stories teach us the power and importance of Teshuva. Yosef did not become humble and change his ways until after he was imprisoned, but Yehuda was able to change his ways once he realized his own hypocrisy.

This difference is seen in two different leaders later on in Tanach as well, King Saul and King David. King Saul had sinned by the war with Amalek by not listening to G-D and then denying his sin. As it says (Samuel 1 15:14-26),

14. And Samuel said, "What then is this bleating of the sheep in my ears? And the lowing of the oxen which I hear?"		יד. וַיֹּאמֶר שְׁמוּאֵל וּמֶה קוֹל הַצֹּאן הַזֶּה בְּאָזְנָי וְקוֹל הַבָּקָר אֲשֶׁר אָנֹכִי שֹׁמֵעַ:
15. And Saul said, "They brought them from the Amalekites, for the people had pity on the best of the sheep, and the oxen, in order to sacrifice to the Lord your God: and the rest we have utterly destroyed."		טו. וַיֹּאמֶר שָׁאוּל מֵעֲמָלֵקִי הֱבִיאוּם אֲשֶׁר חָמַל הָעָם עַל מֵיטַב הַצֹּאן וְהַבָּקָר לְמַעַן זְבֹחַ לַיהֹוָה אֱלֹהֶיךָ וְאֶת הַיּוֹתֵר הֶחֱרַמְנוּ:
16. And Samuel said to Saul, "Desist, and I shall tell you what the Lord spoke to me last night." And he said to him, "Speak."		טז. וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל הֶרֶף וְאַגִּידָה לְּךָ אֵת אֲשֶׁר דִּבֶּר יְהֹוָה אֵלַי הַלָּיְלָה וַיֹּאמֶר לוֹ דַּבֵּר:
17. And Samuel said, "Even if you are small in your own eyes, are you not the head of the tribes of Israel? And the Lord anointed you as king over Israel.		יז. וַיֹּאמֶר שְׁמוּאֵל הֲלוֹא אִם קָטֹן אַתָּה בְּעֵינֶיךָ רֹאשׁ שִׁבְטֵי יִשְׂרָאֵל אָתָּה וַיִּמְשָׁחֲךָ יְהֹוָה לְמֶלֶךְ עַל יִשְׂרָאֵל:
18. And the Lord sent you on a mission, and said, 'Go, and you shall utterly destroy the sinners, the Amalekites, and you shall wage war against them until they destroy them.'		יח. וַיִּשְׁלָחֲךָ יְהֹוָה בְּדָרֶךְ וַיֹּאמֶר לֵךְ וְהַחֲרַמְתָּה אֶת הַחַטָּאִים אֶת עֲמָלֵק וְנִלְחַמְתָּ בוֹ עַד כַּלּוֹתָם אֹתָם:
19. Now, why did you not hearken to the voice of the Lord, but you flew upon the spoil, and you did what was evil in the eyes of the Lord?"		יט. וְלָמָּה לֹא שָׁמַעְתָּ בְּקוֹל יְהֹוָה וַתַּעַט אֶל הַשָּׁלָל וַתַּעַשׂ הָרַע בְּעֵינֵי יְהֹוָה:
20. And Saul said to Samuel, "Yes, I did hearken to the voice of the Lord. I did go on the mission on which the Lord sent me, and I brought Agag, the king of Amalek alive, and have utterly destroyed the Amalekites.		כ. וַיֹּאמֶר שָׁאוּל אֶל שְׁמוּאֵל אֲשֶׁר שָׁמַעְתִּי בְּקוֹל יְהֹוָה וָאֵלֵךְ בַּדֶּרֶךְ אֲשֶׁר שְׁלָחַנִי יְהֹוָה וָאָבִיא אֶת אֲגַג מֶלֶךְ עֲמָלֵק וְאֶת עֲמָלֵק הֶחֱרַמְתִּי:
21. And the people took from the spoil, sheep and oxen, the best of the ban, to sacrifice to your God in Gilgal."		כא. וַיִּקַּח הָעָם מֵהַשָּׁלָל צֹאן וּבָקָר רֵאשִׁית הַחֵרֶם לִזְבֹּחַ לַיהֹוָה אֱלֹהֶיךָ בַּגִּלְגָּל:
22. And Samuel said, "Has the Lord (as much) desire in burnt offerings and peace-offerings, as in obeying the voice of the Lord? Behold, to obey is better than a peace-offering; to hearken (is better) than the fat of rams.		כב. וַיֹּאמֶר שְׁמוּאֵל הַחֵפֶץ לַיהֹוָה בְּעֹלוֹת וּזְבָחִים כִּשְׁמֹעַ בְּקוֹל יְהֹוָה הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב לְהַקְשִׁיב מֵחֵלֶב אֵילִים:
23. For rebellion is as the sin of divination, and stubbornness is as idolatry and teraphim. Since you rejected the word of the Lord, He has rejected you from being a king."		כג. כִּי חַטַּאת קֶסֶם מֶרִי וְאָוֶן וּתְרָפִים הַפְצַר יַעַן מָאַסְתָּ אֶת דְּבַר יְהֹוָה וַיִּמְאָסְךָ מִמֶּלֶךְ:
24. And Saul said to Samuel, "I have sinned, for I transgressed the Lord's command, and your words, for I feared the people, and I hearkened to their voice.		כד. וַיֹּאמֶר שָׁאוּל אֶל שְׁמוּאֵל חָטָאתִי כִּי עָבַרְתִּי אֶת פִּי יְהֹוָה וְאֶת דְּבָרֶיךָ כִּי יָרֵאתִי אֶת הָעָם וָאֶשְׁמַע בְּקוֹלָם:
25. And now, forgive now my sin, and return with me, and I shall prostrate myself to the Lord."		כה. וְעַתָּה שָֹא נָא אֶת חַטָּאתִי וְשׁוּב עִמִּי וְאֶשְׁתַּחֲוֶה לַיהֹוָה:
26. And Samuel said to Saul, "I shall not return with you, for you have rejected the word of the Lord, and the Lord has rejected you from being a king over Israel."		כו. וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל לֹא אָשׁוּב עִמָּךְ כִּי מָאַסְתָּה אֶת דְּבַר יְהֹוָה וַיִּמְאָסְךָ יְהֹוָה מִהְיוֹת מֶלֶךְ עַל יִשְׂרָאֵל:

This is similar to Yosef. Saul was a humble person and because of his inability to control his humbleness he allowed himself to sin. Not only did he sin, but he denied the fact that he was doing the wrong thing. Yosef, too, could not even realize that beautifying himself was the wrong thing to do.

However, the story of Dovid shows someone who sinned, a terrible sin as is explained elsewhere on this blog (http://markset565.blogspot.com/2010/06/what-happened-between-bas-bat-sheva-and.html), was able to immediately repent when his errors are pointed out to him. He did not deny the sin, but immediately accepted the rebuke and changed because of it.

This is the lesson we must take away, Saul and Yosef were great people, but they could not understand where they were lacking. This is why Yosef not only was sold into slavery, but was then thrown into jail, and why Saul lost his kingship. However, Yehuda and Dovid committed even greater sins than Yosef or Saul, but because they were horrified and disappointed with themselves because of their sins they repented and kept or regained their leadership roles. This just shows how great the act of repentance is.

The Purpose Of The Cloud Of Glory Directing The Jewish People Where And When To Encamp

Reading through this week's Parsha, Behaaloscha, I could not help but notice something that bothered me. The verses say (Bamidbar 9:17-18),

17. and according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp.

יז. וּלְפִי הֵעָלוֹת הֶעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל וּבִמְקוֹם אֲשֶׁר יִשְׁכָּן שָׁם הֶעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵל:

18. At the bidding of the Lord, the children of Israel traveled, and at the bidding of the Lord, they encamped. As long as the cloud hovered above the Mishkan, they encamped.

יח. עַל פִּי יְהֹוָה יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל פִּי יְהֹוָה יַחֲנוּ כָּל יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל הַמִּשְׁכָּן יַחֲנוּ:

This seem to be saying that G-D communicated His will directly to the people through the Cloud of Glory. When the cloud left the Mishkan that is when the Jews would break camp and start to travel, following the Cloud until it settled somewhere. That seems innocent enough, what is the difficulty?

Well, the Cloud's departure and settling to inform the people when to travel and settle should be wholly unnecessary. This would be appropriate if there was no Moshe that could speak directly to G-D. However, Moshe spoke directly to G-D, so why could he not just tell the people when to break camp and travel? Was he not the "King" of the Jewish people at this time? Did he no longer speak with G-D "face to face?"

We can begin to understand this idea through the last verse of this (ibid 23) chapter. It says,

23. At the Lord's bidding they would encamp, and at the Lord's bidding they would travel; they kept the charge of the Lord by the word of the Lord through Moses.

כג. עַל פִּי יְהֹוָה יַחֲנוּ וְעַל פִּי יְהֹוָה יִסָּעוּ אֶת מִשְׁמֶרֶת יְהֹוָה שָׁמָרוּ עַל פִּי יְהֹוָה בְּיַד משֶׁה:

Somehow, the Cloud leaving and settling was an indication to travel or encamp, but these things were only done through Moshe. As Rashi tells us (ibid 18),

At the bidding of the Lord…traveled: We learned in the [Baraitha] Melecheth HaMishkan [ch. 13]: When the Israelites traveled, the cloud would fold and spread itself over the tribe of Judah like a beam. They blew a tekiah (long blast), a teruah (series of short blasts), and another tekiah , but it (the Cloud) did not move on until Moses declared, “Rise up, O Lord” (10:35), and then the banner of the camp of Judah would travel. This [appears] in the Sifrei (84).

על פי ה' יסעו: שנינו במלאכת המשכן, כיון שהיו ישראל נוסעים היה עמוד הענן מתקפל ונמשך על גבי בני יהודה כמין קורה, תקעו והריעו ותקעו ולא היה מהלך עד שמשה אומר קומה ה', ונסע דגל מחנה יהודה, זו בספרי:

and at the bidding of the Lord they encamped: As soon as the Israelites encamped, the pillar of cloud would mushroom upward and spread itself over the tribe of Judah like a canopy. It would not depart until Moses declared, “Return O Lord, to the myriads of Israel’s thousands” (10:36). This is what is meant by,“according to the Lord’s word, through Moses” (verse 23). - [Melecheth HaMishkan ch. 13]

ועל פי ה' יחנו: כיון שהיו ישראל חונים, עמוד הענן מתמר ועולה ונמשך על גבי בני יהודה כמין סוכה, ולא היה נפרש עד שמשה אומר שובה ה' רבבות אלפי ישראל, הוי אומר על פי ה' וביד משה:

Therefore, we see that Moshe was still in charge of when to depart and when to encamp, as seen in chapter ten. The Cloud only departed and it only rested according to what Moshe said. However, why was it necessary for the Cloud to depart when G-D wanted the Jews to travel and for it to stay when He wanted them to encamp? Why was this extra sign necessary? Why was just telling Moshe where and when to camp and Moshe conveying that to the people insufficient?

I think the answer to this question can be seen with the stories that follow about the Jewish people's complaints. These numerous complaints in the desert can be seen starting here (Bamidbar 11:1),

1. The people were looking to complain, and it was evil in the ears of the Lord. The Lord heard and His anger flared, and a fire from the Lord burned among them, consuming the extremes of the camp.

א. וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהֹוָה וַיִּשְׁמַע יְהֹוָה וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יְהֹוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה:

This was just the first of many. For the verses show, in chapter 11, that the Jews had so many complaints to the point that Moshe cried out (ibid 11),

11. Moses said to the Lord, "Why have You treated Your servant so badly? Why have I not found favor in Your eyes that You place the burden of this entire people upon me?

יא. וַיֹּאמֶר משֶׁה אֶל יְהֹוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא מָצָתִי חסר א' חֵן בְּעֵינֶיךָ לָשׂוּם אֶת מַשָּׂא כָּל הָעָם הַזֶּה עָלָי:

These complaints were so severe that in next week's Parsha, Shelach, we have the story of the spies. This, of course, leads to the people rejecting the thought of trying to conquer the land of Israel. In turn, the rebellion of Korach ensues. Therefore, we see a bad situation turning worse until it turns into an open rebellion.

However, the nature of Korach's rebellion shows us that the doubts and complaints of the Jewish people did not rest with G-D, but with Moshe. As it says (Bamidbar 16:3),

3. They assembled against Moses and Aaron, and said to them, "You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly?"

ג. וַיִּקָּהֲלוּ עַל משֶׁה וְעַל אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב לָכֶם כִּי כָל הָעֵדָה כֻּלָּם קְדשִׁים וּבְתוֹכָם יְהֹוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל יְהֹוָה:

The reason for these complaints against Moshe is that Dasan and Aviram (maybe Korach as well) did not believe that Moshe was sent by G-D. This can be seen in the Dvar Torah that I wrote on Parshas Korach (found here). If this is the case, that there were still people that believed Moshe was doing somethings on his own, I believe there is a simple answer as to why the Cloud of Glory departing and resting by the word of Moshe was necessary and it did not suffice for G-D just to tell Moshe when to leave and when to camp.

The verse in Parsha Ki Sisa (Shemos 32:9) states,

9. And the Lord said to Moses: "I have seen this people and behold! they are a stiff necked people.

ט. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה רָאִיתִי אֶת הָעָם הַזֶּה וְהִנֵּה עַם קְשֵׁה עֹרֶף הוּא:

and Rashi explains that this means (from Chabad.org),

stiff-necked: Heb. קְשֵׁה-עֹרֶף. [This is a description of stubbornness, meaning] they turned the hardness of the backs of their necks toward those who reproved them, and they refused to listen.

קשה ערף: מחזרין קשי ערפם לנגד מוכיחיהם, וממאנים לשמוע:

The Jewish people are cynical and it is very hard for them to be convinced of the truth of something. It takes excessive amounts of proof to sway them to believe in something. However, once they believe in something it is nearly impossible to strip them of this belief. Nowadays, we look back and we see all of the Jews that gave up their lives simply because they would not convert or renounce their faith. They were stubborn in their belief in G-D because once the Jews, as a people, believe in something it is nearly impossible to expunge that belief from them.

(As a side point, I believe that this idea might have been emphasized in order to counteract people who say "people of ancient times were gullible and would believe anything." This idea counteracts that notion and shows that, at least the Jews of old, were cynical and would not just believe anything.)

This idea can be applied to the Jews in the desert as well. However, instead of being stubborn in their belief of G-D, as we see today, they were stubborn and cynical against a belief in G-D, originally. In fact, that is how G-D is referring to their stubbornness in Shemos (32:9). However, even once they were convinced of G-D's existence, they were cynical of Moshe's unwavering obedience to G-D's commands. With this in mind, I think it is fairly obvious as to why G-D felt it was necessary to have the Cloud of Glory signal, through Moshe, when the Jews should break camp and when they should encamp in different places.

The Jewish people continuously saw miracles, starting with the plagues in Egypt and culminating with the events at Mount Sinai. However, it was only on Mount Sinai that G-D spoke directly to the Jewish people and they believed, without a shadow of a doubt, in G-D's existence. Also, the only reason the people believed Moshe was sent by G-D was, simply put, because G-D told them so. Even so, G-D did not say anything about whether everything Moshe did was because G-D commanded it.

So, now that the Jews had already witnessed the events at Mount Sinai, they knew there was an all powerful G-D performing these deeds. Still, they were unsure of which commands came from G-D and which came from Moshe. Did Moshe have autonomy in certain respects or was G-D commanding everything? To solve this problem G-D made it that the Cloud of Glory, seen by everyone, would follow the word of Moshe. This symbolized that everything Moshe did was in accordance with the will of G-D. Moshe did not do anything without being commanded to do so by G-D. Every instance of breaking camp and setting up camp was only because G-D willed it.

This is also why Korach's rebellion was so devastating to Moshe. They claimed that Moshe was going against the will of G-D. This infuriated Moshe to no end because Moshe never did anything for himself, he only did things according to the will of G-D. That is why he exclaimed (Bamidbar 16:28),

28. Moses said, "With this you shall know that the Lord sent me to do all these deeds, for I did not devise them myself.

כח. וַיֹּאמֶר משֶׁה בְּזֹאת תֵּדְעוּן כִּי יְהֹוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל הַמַּעֲשִׂים הָאֵלֶּה כִּי לֹא מִלִּבִּי:

This idea can also help us understand a puzzling incident, Moshe hitting the rock, that happens later in Parshas Chukas. When G-D commands Moshe to perform a miracle that will supply the Jewish people with water He says (Bamidbar 20:8),

8. "Take the staff and assemble the congregation, you and your brother Aaron, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink."

ח. קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה

However, when Moshe actually performs the Miracle he hits the rock instead of speaking to it (ibid 11),

11. Moses raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.

יא. וַיָּרֶם משֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם:

This striking of the rock leads G-D to punish Moshe (ibid 12),

12. The Lord said to Moses and Aaron, "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them.

יב. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם:

Why such a harsh punishment for such a seemingly minor transgression? We see that G-D invested so much in Moshe. To the point that the people believed that everything Moshe did was according to the will of G-D. However, in this instance Moshe did something that was not according to the will of G-D. Therefore, G-D used this incident as a reason to tell Moshe that he could not enter the land. G-D had done everything He could in order to show the people that everything Moshe did was in accordance with G-D's will and Moshe went ahead and did something against the will of G-D. That was an extremely severe sin and it could have shaken the very foundations of faith for the Jewish people. G-D needed the people to be led into the land by someone who could make mistakes that were not directly associated with G-D.

Moshe gave us a foundation for our faith in G-D. The Jewish people, eventually, associated everything he did with the will of G-D. This required G-D to perform many actions through Moshe. However, once Moshe erred and showed that he was capable of doing something that was not in accordance with the will of G-D, it was realized that a different leader was needed to take the Jewish people to the next level, a new leader was needed to enter the land of Israel.

Returning to the original question, the Cloud of Glory was necessary because it was a continuous reminder to the Jewish people that Moshe was the direct messenger of G-D. Faith is an important thing, in order to instill faith in the "stiffnecked" people G-D needed to continuously reinforce the idea that He was communicating to them through Moshe. The Cloud of Glory was used for this purpose. In this way, Moshe was able to write the Torah and the Jewish people would believe that it was all straight from the mouth of G-D.   

Swapping The Holiness Of The Firstborns Of Israel To All The Levites

The swapping of holiness from the eldest children in Israel to all of the Levites is a very peculiar occurrence. In this week's Parsha, Bamidbar, we see G-D request this transference. The text tells us (Bamidbar 3:45)

45. Take the Levites instead of all the firstborns among the children of Israel and the Levites' animals instead of their animals, and the Levites shall be Mine I am the Lord.

מה. קַח אֶת הַלְוִיִּם תַּחַת כָּל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל וְאֶת בֶּהֱמַת הַלְוִיִּם תַּחַת בְּהֶמְתָּם וְהָיוּ לִי הַלְוִיִּם אֲנִי יְהוָֹה:

What is the purpose of this "transference" of holiness and how was it effective?

In order to give a possible answer we have to understand what this "transference" of holiness accomplished. The, apparent, reason for this holiness is the ability to perform the sacrificial service. This is seen from the Gemara in Zevachim (112b) where it describes the job of the firstborns before the transference of holiness.

BEFORE THE TABERNACLE WAS SET UP BAMOTH WERE PERMITTED AND THE SERVICE WAS PERFORMED BY THE FIRSTBORN; AFTER THE TABERNACLE WAS SET UP BAMOTH WERE FORBIDDEN AND THE SERVICE WAS PERFORMED BY PRIESTS.

The Ramban explains this idea very well, he says (ibid (3:45)

הנה הבכורים נתקדשו להיות לשם מעת שציוה (שמות יג ב): קדש לי כל בכור בבני ישראל באדם וגו'. והיו בכורים רבים בישראל, ולא נפדו עד הנה, שעדין לא נאמר למי יהיה הפדיון, כי עתה הוא שנתקדשו הכוהנים ועדין לא נצטוו במתנות הכהונה. והנה הם עומדים בקדושתן סתם, ויתכן שהייתה בהן עבודת הקורבנות כדברי רבותינו (זבחים קיב ב).ב).

Behold, the firstborns were made holy to G-D from the point when it was commanded (Shemos 13:2) "Make holy for me all of the male [human] firstborns of Israel etc." There were many firstborns in Israel and they were not redeemed (replaced) until now because it still was not said who it would be redeeming them. Even now that the Kohanim (priests) were sanctified there was still no commandment about the gifts that are given to the Kohanim. Behold, they (the firstborns) were standing with their simple holiness. It is possible that they (the firstborns) were performing the sacrificial service, like our Rabbis said (Zevachim 112b).  

The Ramban continues:

ועתה החליפם בלווים והם פדיונם, וציוה שיפדו הנותרים, ונתן הפדיון לאהרן ולבניו כאשר היא מצווה לדורות.

Now (in this Parsha) [the firstborns] were swapped with the Levites and they were redeemed and it was commanded that the remainders (the extra 273 that had no Levite counterpart) be redeemed [through money.] The money redemption was given to Aharon and his sons just like the [redeeming of the first born] commandment that was for the generations (in the future). 

The reason the firstborns had to have their holiness transferred to the Levites was because the sacrificial service had to be handed over to the Levites and the Kohanim. This transference was good enough to imbue holiness in the Levites for the present and the future. However, why does it seem like it did not work to remove the holiness from future firstborns? Levites can not be used to redeem firstborns nowadays, redemption of the firstborn is only possible through money given to a Kohain. Why is this so if redemption with a Levite worked during the time of the desert?

The answer can be found in the Chizkuni (ibid 3:45)

קח את הלוים תחת כל בכור בבני ישראל: מה שאין הלוים של עכשיו פודין את הבכורות הנולדים לישראל מכאן ולהבא היינו טעמא שהרי הלוים של עכשיו נולדו מאבותיהם הלוים שכבר פדו בכורי ישראל ואין הדין נותן שיהיה להם כח לפדות אותו יותר מפעם אחת וכל הבכורות של עכשיו אינם מבכורות שנפדו כבר בלוים במדבר אלא נולדים הם מפשוטי ישראל שלא נפדו מעולם והבכורות שנפדו בלוים במדבר אינן ידועין לפטור את הבאים מהן

Take the Levites instead of all the firstborns among the children of Israel: [The reason] the current Levites (In the time of Chizkuni) can not redeem (replace) the firstborns that are born to [regular] Israelites now and in the future is because the current Levites were born from their fathers, the Levites that already redeemed (replaced) the firstborns of Israel and the law does not give them the power to redeem more than one time. Also, all of the firstborns now are not from the firstborns that were already redeemed (replaced)  by the Levites in the desert, rather they are from regular Israelites that were never redeemed (replaced) and the firstborns that were redeemed (replaced) with the Levites in the desert did not know to permit (basically, redeem or replace the future firstborns with Levites) the [children] that came from them (the people that were not redeemed).     

This allows us to understand this transfer of holiness. The firstborns had a holiness (being designated by G-D) that set them aside to perform the sacrificial service. For some reason, it was decided that the Levites were to become the ones that would perform the sacrificial service in place of the firstborns. Hence, the holiness of the firstborns during the time of the "Generation of the Desert" was transferred to the Levites. The Levites acquired this holiness in such a way that it still carries on to their children today. However, the holiness in any firstborn that was born after this transference is still present  because, unlike being a Levi, being a firstborn is not inherited. Therefore, the original firstborns were not able to "give away" the holiness of future generations. This is why the firstborns continue to be redeemed even today. The Rambam even lists this as one of the 613 commandments (Positive commandment 80). He also lists it in his Mishna Torah (Bikkurim 11:1, Translation found here),

מצות עשה לפדות כל איש מישראל בנו שהוא בכור לאמו הישראלית שנאמר כל פטר רחם לי. ונאמר אך פדה תפדה את בכור האדם:

It is a positive commandment1 for every Jewish man2 to redeem his son who is the firstborn of his Jewish mother, as [Exodus 34:19] states: "All first issues of the womb are mine" and [Numbers 18:15] states: "And you shall surely redeem a firstborn man."

Now that it is clear there was a transference of holiness from the firstborns to the Levites, specifically so the Levites could replace the firstborns in the sacrificial service, we need to understand why the Levites replaced the firstborns. For this we have a Midrash Rabba on our verse (found here) that tells us:

תחת כל בכור פטר רחם בבני ישראל בתחלה היתה העבודה בבכורות ולפי שקלקלו בעגל, זכו לוים על שלא טעו בעגל ליכנס תחתיהם. כי לי כל בכור וגו' כמה דתימא: קדש לי כל בכור וגו', לי יהיו אני ה'. לפי שהוא אומר: ואני הנה לקחתי את הלוים מתוך בני ישראל תחת כל בכור שומע אני מיום ההוא ואילך לא יהיו הבכורות קדושים?! ת"ל: יהיו מלמד שהם צריכין פדיון

"[The Levites were chosen] in the place of every firstborn, opening of the womb, of Israel (Bamidbar 3:12)." In the beginning, the sacrificial service was done by the firstborns and because they became spoiled through the [sin of the Golden] Calf the Levites merited to take their place because they did not err with the [Golden] Calf. "Because every firstborn is mine etc (ibid 3:13)." It is like that which is said: "Make holy for me every firstborn...for me they will be, I am G-D(ibid)." Because He said: I, behold, I am taking the Levites from the midst of Israel in the place of every firstborn. Should I think that from that day and onward the firstborns are no longer holy? [The Torah] comes to teach us with the words "they will be" that they (the firstborns) need to be redeemed (because they are still holy).

We see that it was the sin of the "Golden Calf" that caused G-D to reject the firstborns from performing the sacrificial service and choose the Levites in their stead.

The final idea I want to delve into that will complete this discussion is why did the sin of the "Golden Calf" cause the firstborns to lose their right to serve in the sacrificial service? Why was it that the sin of the "Golden Calf," a sin that only a small minority of Jewish people participated in, was so detrimental to the firstborns that they needed to hand over their holiness to the Levites? For this, we have to understand the nature of the holiness of the firstborn. For this idea I will use a Sefer called Eretz Chemda (Bamidbar 3:12): 

Just like the firstborn is the first for impurity so too he is the first for holiness. Meaning, if impurity occurs, it is an extreme occurrence of impurity (they are the leaders). [On the other hand,] if holiness occurs, it is an extreme occurrence of holiness (They are the leaders). This that is written (Shemos 13:3), "Moses said to the people, 'Remember this day, when you went out of Egypt,'" was stated because the firstborns of Egypt sinned because of the impurity that occurred in them. So too, the firstborns of Israel are sanctified because of the holiness that occurs in them (This is why the previous verse of Shemos 13:2 talks about the holiness of the first born of Israel)...Behold, before the sin of the "Golden Calf" the sacrificial service was done [by the firstborns] without [their] choice and their holiness came from above (the firstborns were imbued with holiness from G-D) and because of this the firstborns are holy. However, after the sin of the "Golden Calf" the holiness (for performing the sacrificial service) came from below (the people had to imbue themselves with holiness)...And this that it says (Bamidbar 3:12), "As for Me I have taken the Levites from among the children of Israel in place of all firstborns among the children of Israel, who have opened the womb,"  The reason for "the Levites shall be Mine" is because they chose to be (the Levites imbued themselves with holiness). [However, when the verse says (Bamidbar 3:13)] "For all the firstborns are Mine," that is because of the inherent holiness [they were created with.] For when all of the firstborns of Egypt were struck down, right then [G-D] sanctified the [Jewish] firstborns. However, once the sin [of the "Golden Calf" occurred] the sacrificial service was taken from the firstborns and given to the Levites.  

The Eretz Chemda teaches us an important aspect of firstborns. The reason the firstborns are holy is because G-D gives them a special characteristic of being zealous. This trait can either be used for purification or desecration. This is why the firstborns were so severely punished for the sin of the "Golden Calf," they were the ones held responsible because of their zeal. This is also why the firstborns of Egypt were the ones that were most severely punished, because this zeal leads to the firstborns being the leaders in either wickedness or righteousness. 

The firstborns, because of their zeal which caused them to become leaders of the sin, had to take responsibility for the "Golden Calf." This distanced them from G-D and forced G-D to choose someone else to perform the sacrificial service. The Levites were a perfect choice because they chose to imbue themselves with the same holiness as the firstborns by rising up. As the verse says (Shemos 32:26),

26. So Moses stood in the gate of the camp and said: "Whoever is for the Lord, [let him come] to me!" And all the sons of Levi gathered around him.

כו. וַיַּעֲמֹד משֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַיהֹוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי:

It is this zeal that the tribe of Levi displayed that allowed them to take the place of the firstborns. They showed their ability to lead in a holy way, unlike the firstborns that showed their ability to lead in a disgraceful way.

Thus, we see the original purpose of the firstborns was to perform the sacrificial services. The reason for this is because of their inherent holiness, as described by the Eretz Chemda. This holiness is a double edged sword because it can also lead to their downfall, which it did because it led to the sin of the "Golden Calf." This caused their holiness to be transferred to the Levites because the Levites showed self imbued zeal for G-D, which created their own holiness. This is why the Levites took over for the firstborns. Now, the Levites, because of inheritance, pass on their holiness, which allows them to perform the sacrificial services, to their children. However, the firstborns are still born with their holiness and that is why they must be redeemed.      

What Should Individuals Focus On: Learning, Teaching, Or Performing The Commandments (Mitzvot)

This Dvar Torah is l'iluy nishmas Ezriel Yehuda ben Eitan Eliezer

This week's Parsha, Bechukosai, discusses G-D's ultimatum with the Jewish people. It says (Vayikra 26:3),

ג אִם-בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת-מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם:  (from here)
If you will follow in my statutes and you will guard my commandments and perform them. 

The following verses go on to expound how great it will be for the Jewish people if they follow this statement. However, G-D then says the second half of the ultimatum (ibid 14-15),

יד וְאִם-לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל-הַמִּצְוֹת הָאֵלֶּה:
טו וְאִם-בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת-מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת-כָּל-מִצְוֹתַי לְהַפְרְכֶם אֶת-בְּרִיתִי:
14. If you do not listen to me and you do not perform all of these commandments.
15. And if you despise my statutes, and if your souls reject my laws and you do not perform all of my commandments to break my covenant.

The verses following this statement go on to expound upon all the the awful things that will occur to the Jewish people if this path is chosen.

However, I think a detailed analysis is warranted of what exactly these statutes and commandments are and what guarding them and performing them entails. These statements seem to be very vague for something that can lead to such great reward or such terrible punishment. Also, what happens if we perform the commandments, but do not follow in the statutes? Is that even possible?

I believe a good starting point for this topic is Rashi (ibid 3, translation from here),

If you follow My statutes: I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes”? It means that you must toil in the study of Torah  [Torath Kohanim 26:2]

אם בחקתי תלכו: יכול זה קיום המצות, כשהוא אומר ואת מצותי תשמרו, הרי קיום המצות אמור, הא מה אני מקיים אם בחקתי תלכו, שתהיו עמלים בתורה:

And observe My commandments: You shall toil in the study of Torah in order to observe and fulfill [the commandments (Torath Kohanim 26:2). This is similar to, “[Hear, O Israel, the statutes and ordinances…] and learn them, and keep in mind to do them” (Deut. 5:1)

ואת מצותי תשמרו: הוו עמלים בתורה על מנת לשמור ולקיים, כמו שנאמר (דברים ה א) ולמדתם אותם ושמרתם לעשותם:

Rashi explains that the verse is telling us three things. First, a Jew is responsible to learn the commandments. Second, a Jew is responsible to "keep the commandments in mind." Lastly, a Jew is required to perform the commandments.

Unfortunately, this is still a little unclear. What exactly is keeping them in mind? For this, we can take a look at the Ibn Ezra (ibid),

אם בחקתי...תשמרו ועשיתם: מצוה ללמוד וללמד ולעשות

If [you will follow] in my statutes...you will guard them and you will perform them: It is a commandment to learn, teach and perform.

The Ibn Ezra tells us the missing piece, to "keep the commandments in mind" means to teach them. Now we know all three parts to this ultimatum. G-D wants us to learn, teach and perform the commandments and this will allow us to attain great rewards. However, if we ignore the commandments and do not learn, teach or perform them, then we are doomed, as a nation, to a life full of trouble. 

This leads us to a very interesting question, what about the individual? The Torah is clearly only talking about the nation as a whole learning, teaching and performing the commandments, but how does this relate to the individual? Does the individual need to do all three, or do certain people learn and teach while others perform and thereby the nation, as a whole, does all three? Are all three aspects of learning, teaching and performing equal or is one more important than the others? These are all very important questions because the individual needs to know how to focus his or her energy. As I said, the nation as a whole must perform all three, since G-D is discussing this as a national reward and a national punishment for listening or ignoring, but individuals are not addressed. 

There are two Gemaras that discuss what is greater; learning, teaching or performing the commandments. The first Gemara I will bring is from Babba Kama (17a, translation from Soncino),

Rabbah b. Bar Hanah said: I was once following R. Johanan for the purpose of asking him about the [above] matter. He, however, at that moment went into a toilet room. [When he reappeared and] I put the matter before him, he did not answer until he had washed his hands, put on phylacteries and pronounced the benediction. Then he said to us: Even if sometimes we also say. ‘He fulfilled [the law] (performed the commandment-e-man input) . . .’ we never say. ‘He expounded [the law](expounded the commandment because that is so great-e-man input)...’ (Someone asks a question on R. Johanan-e-man input) But did not the Master say: The importance of the study of the law is enhanced by the fact that the study of the law is conducive to [the] practice [of the law] (isn't the study of the commandments important because it leads to performance of the commandments?-e-man)? This, however, offers no difficulty; the latter statement deals with studying [the law] (studying the commandments is not so great and therefore that is why performance is greater), the former with teaching [the law] (teaching the commandments is the greatest thing you can do and that is why it is a real honor-e-man input).

This Gemara has several interpretations. However, this translation of the Gemara is according to Rashi. Just to summarize it; Rav Yochanan says that performing the commandments is not as great as "expounding" on the commandments. A question is asked that the dictum states that study of the commandments is only really important because it leads to the performance of the commandments and Rav Yochanan seems to be saying that the performance of the commandments is not as great as "expounding" upon the commandments (expounding is, originally, assumed to mean just studying). This difficulty is cleared up because Rav Yochanan says that just studying the commandments yourself is not as great as performing the commandments, but teaching the commandments to others is greater than performing them. So, according to Rashi, this Gemara is saying that the most important action is teaching the commandments to others, then comes performing the commandments and the least important action is studying the commandments.     

However, there is a Gemara in Kiddushin (40b) that seems to contradict this. In fact, Rashi himself explains the Gemara in Kiddushin to be contradicting the Gemara in Babba Kama. It says (Kiddushin 40b, translation is Soncino),

R. Tarfon and the Elders were once reclining in the upper storey of Nithza's house, in Lydda, when this question was raised before them: Is study greater, or practice? R. Tarfon answered, saying: Practice is greater. R. Akiba answered, saying: Study is greater, for it leads to practice. Then they all answered and said: Study is greater, for it leads to action.

Rashi says on this Gemara that studying is greater than performing the commandments because if a person studies then he or she will be able to study and perform, both are in his or her hands. Rashi in Babba Kama (17a) says since the point of studying is in order to perform the commandments we see that the performance is more important because the end is more important than the means. So, which argument is correct?

Tosfos comes in Kiddushin (40b) to offer an explanation. He says a novice should learn first before performing the commandments, because if you do not first learn how to properly perform the commandments, then you will not perform them correctly. This is the case in Kiddushin, the Rabbis were talking about a novice and that is why one should learn first. However, if you are an expert and know how to perform the commandments, then performance is better than learning. This is the case in Babba Kama, they are talking about giving someone praise after their death. The greater praise is that he (the dead person) performed the commandments, because if he performed the commandments correctly then he obviously learned how to perform them correctly. This is also what Rabbeinu Tam says on the Gemara in Babba Kama (17a).

Another opinion is quoted in the Tosfos on Babba Kama, that of Rav Achai Gaon. He has a different version of the Gemara that leads him to come to a completely different conclusion. Until this point, everyone has agreed that teaching the commandments to others is the greatest thing a person can do for the simple reason which Rabbeinu Tam states, "That it brings the masses to perform the commandments." However, Rav Achai Gaon's version of the Gemara simply said,   

Rabbah b. Bar Hanah said: I was once following R. Johanan for the purpose of asking him about the [above] matter. He, however, at that moment went into a toilet room. [When he reappeared and] I put the matter before him, he did not answer until he had washed his hands, put on phylacteries and pronounced the benediction. How could R. Johanan put on his phylacteries first, did not the Master say: The importance of the study of the law is enhanced by the fact that the study of the law is conducive to [the] practice [of the law]? This, however, offers no difficulty; the latter statement deals with studying [the law] (studying the commandments is more important than performing the commandments because studying brings about the performance), the former action (putting on the phylacteries first) with teaching [the law] (performing the commandments is more important than teaching the commandments).

According to this version of the Gemara, we learn the exact opposite lesson from that of Rashi. Studying the commandments is more important because it brings one to perform the commandments, but performing the commandments is more important than teaching them to others, because that, apparently, does not bring anyone to actually perform the commandments.

In all honesty, Rav Achai Gaon's version of the Gemaraa in Babba Kama fits much better with the Gemara in Kiddushin. In Rav Achai's version both Gemara's are saying that studying is preferred to performance because studying brings about performance. Meaning, because it brings about performance, if you study you will be able to study and perform, both are "in your hands" (as Rashi says in the Gemara in Kiddushin).

A side point, the Soncino brings up a very good practical reason for this discussion about which is better, learning or performing the commandments. He says,

This was a practical problem during the Hadrianic persecution, when both study and practical observance were forbidden, and the question was for which risks should sooner be taken. — Weiss. Dor., II, 125, Graetz, Geschichte, IV,p. 429

At this point we can say that Rashi and Tosfos would hold a novice should first learn and an expert should first perform the commandments. However, it seems like Rav Achai Gaon would hold that in every situation a person should first and foremost learn. Also, Rashi and Tosfos would say that, before anything, a person should risk his life to teach. However, Rav Achai Gaon would say that is the last thing a person should risk his life for.

To conclude this debate I would like to bring in the Rambam (Talmud Torah 3:3-4),

אין לך מצוה בכל המצות כולן שהיא שקולה כנגד תלמוד תורה אלא תלמוד תורה כנגד כל המצות כולן שהתלמוד מביא לידי מעשה. לפיכך התלמוד קודם למעשה בכל מקום:  

You do not have a commandment from all the commandments that is equal to learning Torah, rather learning Torah is equal to all the commandments because learning brings about performance [of all the other commandments.] Therefore, learning takes precedence to performance in every place.

היה לפניו עשיית מצוה ותלמוד תורה אם אפשר למצוה להעשות ע"י אחרים לא יפסיק תלמודו. ואם לאו יעשה המצוה ויחזור לתלמודו:

If [there is a situation] in front of [a Jewish person] that he can perform a commandment and learn Torah, then if it is possible for the commandment to be done by someone else he should not stop his learning. [However, if no one else can perform the commandment] he should perform it and then return to his learning. 

The Rambam makes it very clear to us how he read the Gemara.The goal is for all commandments to be fulfilled. However, it is important for everyone to learn about the commandments as best as they can before fulfilling them. Therefore, if a person is learning, he should continue learning unless there is a commandment that will be left undone due to his learning.

This brings us back to our verse, "If you will follow in my statutes and you will guard my commandments and perform them." The Torah is telling us, as the Ibn Ezra points out, G-D wants us to learn, teach and perform His commandments. In my opinion, all three of these things appear to be equally important, but there is a practical difference. G-D tells us that, as a nation, we must do all three of these actions of learning, teaching and performing. However, in the book of Joshua (1:8, translation from here) G-D gives us some advice,

8. This book of the Torah shall not leave your mouth; you shall meditate therein day and night, in order that you observe to do all that is written in it, for then will you succeed in all your ways and then will you prosper.		ח. לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשֹוֹת כְּכָל הַכָּתוּב בּוֹ כִּי אָז תַּצְלִיחַ אֶת דְּרָכֶךָ וְאָז תַּשְׂכִּיל:

In order for us to be successful and to follow in the statutes, guard and perform the commandments, we need to learn as much as we can. The only way to make sure that we know how to properly perform and teach the commandments is to learn everything that we must perform. Therefore, the Rambam tells us learning is paramount, because without learning no other commandments can be fulfilled. However, performance of the commandments must be done, that is why if no other Jews can perform a commandment you must stop learning to fulfill that commandment. As long as some Jews are performing the commandments, that leaves others free to learn and teach the commandments so, when the time arises, they can also perform the commandments correctly in the way G-D desires.

A final thought on this subject. The Gemara in Berachos (35b) talks about this verse from the book of Joshua. I think it is very important to bring it into our discussion.

Our Rabbis taught (Divarim 11:14): "And thou shalt gather in thy corn." What is to be learned from these words? Since it says (Joshua 1:8), "This book of the law shall not depart out of thy mouth," I might think that this injunction is to be taken literally. Therefore it says, ‘And thou shalt gather in thy corn’, which implies that you are to combine the study of them (the words of Torah) with a worldly occupation. This is the view of R.Ishmael. R. Simeon b. Yohai says: Is that possible? If a man ploughs in the ploughing season, and sows in the sowing season, and reaps in the reaping season, and threshes in the threshing season, and winnows in the season of wind, what is to become of the Torah? No; but when Israel perform the will of the Omnipresent, their work is performed by others, as it says (Yeshayahu 61:5). "And strangers shall stand and feed your flocks. etc.," and when Israel do not perform the will of the Omnipresent their work is carried out by themselves, as it says (ibid), "And thou shalt gather in thy corn." Nor is this all, but the work of others also is done by them, as it says (Devarim 28:48), "And thou shalt serve thine enemy etc." Said Abaye: Many have followed the advice of Ishmael, and it has worked well; others have followed R. Simeon b.Yohai and it has not been successful. Raba said to the Rabbis: I would ask you not to appear before me during Nisan and Tishri so that you may not be anxious about your food supply during the rest of the year.

Also, in Pirkei Avos (2:2) it says,

Rabban Gamliel the son of Rabbi Yehuda the Prince said: Good is Torah study together with a worldly occupation, for the exertion in both makes one forget sin. All Torah study without work will cease and it will bring along in its wake sinfulness.

We can see from here that a person needs to focus on learning, teaching and performing the commandments. However, that is not all one can focus on. A person must find a balance that allows them to pursue the path G-D says is best for us. We must realize how to divide our time so we can learn, yet also perform the commandment of supporting our families. This is what Rabbi Yishamel says and it is, apparently, the most successful approach to Judaism.

In conclusion, the verses in this week's Parsha are not necessarily meant for individuals, they are meant to be fulfilled through the entire nation. Some people in the nation are supposed to be the learners and the teachers. Others are supposed to be the ones that perform the commandments. Yet, the majority are supposed to live a life of learning, teaching and performing the commandments as Rabbi Yishmael points out.

Understanding Shemittah (Sabbatical Year For The Land)

This week's Parsha, Behar, discusses Shemittah (Vayikra 25) and it's laws. While introducing this law, the verse makes a reference to Shemittah that is similar to how the verse references Shabbos in the Ten Commandments (Shemos 20:10). It says here (Vayikra 25:2),

ב דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל-הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהוָֹה:
Speak to the children of Israel and say to them, "When you come to the land that I am giving to you, you shall let rest the land, a rest for G-D."

 And it says over there (Shemos 20:10),

וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָֹה
And the seventh day shall be a rest [day] for G-D.

These similarities can not just be a coincidence, there is some connection here that will help us understand the purpose of Shemittah as it relates to Shabbos.

The Ibn Ezra tells us on our Parsha something very vague (Vayikra 25:2)

וטעם שבת לה' - כיום השבת, וסוד ימי עולם רמוז במקום הזה.
The reason it says Shabbos for G-D is because this is like the Shabbos day. This is a reference, in this place, to the secret of the days of creation. 

The Ibn Ezra helps us out here by telling us that Shemittah is related to the Shabbos day. No surprise there, but when we are looking for reasons for the Mitzvos this is a good starting point. We do not need to come up with some roundabout idea that references obscure ideas about the land and what not. The idea behind Shemittah is simple, it is another way for G-D to drive home a point that we are supposed to learn through observing the day of Shabbos. However, what is this point?

The Ibn Ezra goes on, in his commentary on the Ten Commandments (Shemos 20:8), to say that Shemittah comes to teach the same idea as Shabbos. However, he then goes on to explain the reason behind Shabbos and Shemittah.

 והנה השבת נתנה להבין מעשה השם ולהגות בתורתו. וככה כתוב: כי שמחתני ה' בפעליך.
 Behold, Shabbos was given in order that we should understand the works of G-D and to study His Torah. Like it is written (Tehilim 92:5), For You, G-D, have gladdened me with Your Works.

The point here, as clarified by the Yaheil Ohr (a super-commentary on the Ibn Ezra), is that the point of Shabbos and Shemmitah is so we can take time out of our busy lives and learn Torah. This is brought down in the Talmud Yerushalmi (Shabbos Chapter 15:3) in the name of Rabbi Berechia in the name of Rabbi Chiya bar ba. It says there,

The only reason Shabbos and Holidays were given was so we could deal with the words of Torah.  

Just as a side point, I personally think that this teaches a very valuable lesson. Shabbos and Shemittah show us that during the week and during the six years before Shemittah we are supposed to be dealing with things that pertain to sustaining our lives. It is only during Shabbos and Shemittah that we are not supposed to deal with anything except learning Torah.

I concede that this could also mean something entirely different. It could mean that there are those of us who can not find someone else who will support us and allow us to just learn all the time. If that is the case, we must support ourselves during the six years before Shemittah and during the week. However, even if no one else is supporting us, we must take the Shabbos day and the Shemittah year and spend that year learning the Torah.

I think either of the previous explanations is plausible, but I think the first makes more sense because if you do not work during the six years before Shemittah or during the six days of the week, how are you supposed to appreciate Shabbos or Shemittah? What is the point of Shabbos or Shemittah if you are always learning?

Another explanation for the reason for Shemittah can be found in the Yalkut Peirushim Al HaTorah (Conglomeration of commentaries on the Torah). It says as follows (in the name of the Tzarur Hamor Vayikra 25:2):

Just like we are obligated to honor G-D and to honor other people, so too we are obligated to honor the land of Israel.

 This idea can be understood much better and can be connected to Shabbos if we take the explanation of Shadal (also found here in Vayikra 25:2)

The commandment of Shemittah is similar to Shabbos because, just like the commandment of Shabbos is to reinforce in us that we are a holy (chosen) nation, so too the commandment of Shemiitah is supposed to reinforce the idea that the land (of Israel) is a holy (chosen) land... The holiness of the land is a reason for the nation to distance themselves from impurity and desecration with disgusting acts. 

This second idea seems to be telling us that the holiness of the land and the holiness of Shabbos teach us two similar ideas. Shabbos teaches us the Jewish people should rest on the seventh day because they are a holy nation, therefore, they should not act immorally. Shemittah teaches us that the land of Israel is a holy land, therefore, we should not act immorally. Both ideas come to teach us the holiness of the Jewish people, however, they teach this from different angles. Shabbos teaches the Jewish people's holiness with regards to the individual. However, Shemittah teaches the holiness of the collective nation, because you can not act as an independent nation without a land.

These two ideas, that Shabbos and Shemittah were given so that we should learn Torah vs. Shabbos and Shemittah were given to teach us that we are a holy nation appear to complement each other. The first idea, learned from the Ibn Ezra, tells us what we are supposed to do on the day of Shabbos or during the year of Shemittah. The second idea, that of the Shadal and Tzarur Hamor, tells us what the day and year themselves actually teach us about the Jewish nation. The fact that we are supposed to learn the Torah on these days is because we are a nation of individuals that learn and follow the Torah and THAT makes us a holy nation.