The Parshah delves into the casting of lots, known as the Goral, to determine the division of the Holy Land among the 12 tribes. This division was done by lottery.
Additionally, the Parsha focuses on the daughters of Tzelafchad. These five sisters, descendants of Yosef HaTzadik, presented a question to Moshe Rabbeinu. If they were not considered children or sons, then their mother should perform Yibum, which is the law requiring a widow to marry her deceased husband’s brother. However, if they were considered children, they should be given the land.
Moshe Rabbeinu, in response, told them to wait while he consulted with Hashem to determine the law pertaining to the case of these daughters of Tzelafchad. In the Torah scroll, the letter Nun in the word “Mishpatan” (their law) is written larger than usual.
Hashem responded to Moshe Rabbeinu, affirming that the daughters were correct. The term used is “Ken,” meaning “yes” or “correct.” Hashem explained that this is what is written in His Torah above: When a man only leaves behind daughters and no sons, the daughters are eligible to inherit part of the Land of Israel. Rashi also adds that the daughters were able to perceive something that even Moshe Rabbeinu did not see.
There are numerous fascinating questions arising from this Parsha.
Firstly, what is the significance of the enlarged letter Nun? Why was it necessary for the daughters of Tzelafchad to reveal this law?
Rabeinu Bachya suggests that this law emanates from the 50th level, representing the Keter in Kabbalistic terms. The number 50 corresponds to the sphere of Keter, which is higher than anything else in this world. Thus, these daughters tapped into a level of Torah knowledge that is exceedingly elevated.
Another question concerns the significance of giving the Land of Israel to daughters when there are no sons. Why does this question stick out that it must emanate from such a profound level?
The nature of the Land of Israel is to nourish and sustain the rest of the world. Typically, giving and sustaining are considered masculine attributes. In a marriage, for example, the man writes in the Ketubah that he will take care of and provide for his wife.
The concept of Eretz Yisrael, is associated with a masculine attitude of giving rather than receiving. However, the question arises as to whether women, who are typically seen as receivers, can inherit the land. It seems contradictory since the land is known for its giving and nourishing nature, traditionally inherited by males. In the absence of male heirs, can women, as receivers, receive the energy, holiness, and ownership of the land?
This question delves into a higher concept: In the current state of exile, the holiness of Eretz Yisrael is concealed. The majority of Jews living in the Holy Land rely on support from the Diaspora, reversing the usual roles of giving and receiving. This reflects the state of exile, where things are not as they should be.
Their understanding surpassed that of Moshe Rabbeinu, as they recognized the concept of receiving within the state of exile and the unique inheritance of the Holy Land!
In exile, the Holy Land adopts a feminine attitude, while the Jews in the Diaspora exhibit a masculine attitude. This reversal of roles is necessary to elevate and gather the trapped holiness. Exile represents a state of confusion, where the usual order is disrupted. The task is to find holiness within this concealed state.
This concept aligns with the notion of a “woman of valor is a crown unto her husband” mentioned in Proverbs. Such a woman combines being a receiver, and yet emanating from the Keter, the highest level. Her needs can elevate her husband, allowing him to reach the Keter. This dynamic illustrates how a woman’s role, typically associated with receiving, can actually lead to a higher level of spirituality.
When Hashem confirmed the rights of the daughters of Tzelafchad, the word “Ken” (yes, which equals 50: כ = 20, ל = 30) indicated the connection to the 50th level, which is associated with the Keter. Their understanding surpassed that of Moshe Rabbeinu, as they recognized the concept of receiving within the state of exile and the unique inheritance of the Holy Land.
The five daughters hinted at this connection to the 50th level.
This perspective challenges the conventional logic of inheritance, as one would expect male relatives to receive the land. However, in the context of the Holy Land in exile, it becomes necessary to collect the holy sparks and elevate the trapped holiness. This state of affairs may seem illogical, as it goes against expectations, but it aligns with the conditions of the Holy Land in exile.
Shabbat Shalom!
Meir Elkabas
