The Midrash explains the reason of the lengthy counts and specific placement of each tribe, which takes most of our Parasha and part of the next. As when the Torah was given on Mount Sinai and Hashem’s Spirit appeared surrounded by angels in a specific formation, the Bnei Yisrael stressed Moshe to have them arranged in the same formation. Hashem appreciated their demand and indeed instructed Moshe to set the same formation. The 12 tribes were placed in 4 groups of 3 surrounding the Saint Arch that was in the center. Bnei Yisrael have never lost a war when using that formation, as it compels the 4 letters of the tetragram [ה -ו-ה -י [that are surrounding the world. The Ramban [2:2] points out that each tribe was deliberately set in their position, as to each complete the others in the group. This teaches us that when one comes to this world, he is set in the very specific place he has to be in to complete his mission. There is no better place for him in the world, as he was born with a set of competences that enables him only to accomplish the work required in that place. The grass seems greener elsewhere, and despite our mobility, it is impossible to move to another place, unless it in included in our terrestrial mission. Rav Chaim Shmuelevitz ZT”L explains that the eastern formation was composed by Yehuda, Issachar and Zevulun. Yehuda was placed next Issachar for a purpose. Yehuda’s distinguishing characteristic was the ability to take responsibility, both for himself, and for others. He exercised this trait when he took responsibility for the incident with Tamar, when he accepted the consequences of bringing Binyamin down to Egypt. and when Nachshon ben Aminadav, the Prince of Judah, was the first person to jump into the Sea of Reeds before it had split. Issachar is known to represent the Torah; he devoted himself to Torah study whilst his brother Zevulun provided for his physical needs. Therefore, many of the leading members of the Sanhedrin were from the tribe of Issachar. It seems then that Issachar was perfect, what influence did he require? The Torah says that when Yaakov and his family descended to Egypt to reunite with Yosef, Yaakov sent Yehuda ahead of him. Rashi explains that Yehuda was sent to open a Yeshiva as the Jews cannot prosper without the Torah. This indicates that the priority of a Jewish community should be Torah education. However, it is difficult to understand why Yehuda was sent to establish the Yeshiva rather than Issachar who was the scholar? The Tiferes Shlomo answers that Yehuda was the most selfless person and was always ready to sacrifice his life for the well-being of others. Consequently, the reason that Yaakov sent Yehuda to open the Yeshiva was as a guiding principle that the Jewish nation rises only when the people have a sense of selflessness. If, one is still caught in the Hellenistic logic that giving to charity diminishes his wealth, or giving his time away to help other Jews will prevent him from accomplishing his goal, or spending more hours at work will enrich him. There’s nothing more wrong! The Mishna [Avot 1:2] states; “Shimon the Righteous was from the remnants of the Great Assembly. He would say, “On three things the world stands: the Torah, on the Service [of Hashem] and on acts of lovingkindness.” Rabbeinu Yona explains; “This teaches us that the world was created only for those 3 purposes. Indeed, the Mishna further [Avot 1:18] states, “On three the things the world subsists, on Justice, Truth and Peace” which are different from the one mentioned in our Mishna. Thus, by paying attention the wording of the Mishna the answer is obvious; our Mishna said “stands” which means that they are the purpose of the world, whilst the next Mishna states “subsists” which indicates that the perennity of the world depends on it. This teaches us that the safety and prosperity of a Jew is when he is in the formation at the place Hashem decided. Thus, to fulfil his mission, he must embrace the 3 great pillars, Torah, Service and Lovingkindness acts, which encompasses his entire mission. Some are great scholars, others are successful, and others have proximity to Hashem. The perfect world is when one another benefits the other with his set of competence. The world is not a competition but a place to exhibit the maximum selflessness. Here’s an inspiring story: Imagine my excitement when I received a job offer to work on a national presidential campaign in Tampa, Florida, this past summer. For someone interested in politics and in making a difference, there is hardly a more attractive opportunity than joining a presidential campaign. I was elated that I had a chance to work for a candidate I believed in, and that I was able to participate in this important election. The one catch: this job would require me to work on Shabbos. The position I was offered would involve helping to build an organization that would mobilize citizens to get out to vote on Election Day. This would require driving, making phone calls, sending emails, and organizing events – seven days a week. I would lose any sense of Shabbos. I was torn. It would be only a three-month commitment. I told myself I could go back to keeping Shabbos after the election. I convinced myself the election’s importance justified putting Shabbos on hold. I was determined to participate in this election and thought that I must have received the offer for a reason. And so, despite my reservations, I accepted the job As I packed and looked at flights to Florida, I felt increasingly anxious and confused. Shabbos is the highlight and grounding energy of my week. Was I prepared to give it away? Could I really bring myself to work on Shabbos? What would it be like to go without Friday night chicken soup and Shabbos day kugel? Most importantly, why did Hashem present me with such an attractive professional opportunity that conflicted with my observance of Shabbos? I prayed for guidance about what to do. I also took to Google. On Chabad.org, I came across a story that put my predicament into perspective: One Sunday in the 1980s, a man who was engaged to a non-Jewish woman went to visit the Lubavitcher Rebbe. “I envy you,” the Rebbe told the man. Understandably, the man and those present were shocked. How could it be that the Rebbe was envious of this person? The Rebbe continued, “You have been given an enormously difficult test. The spiritual and moral growth you will experience if you successfully withstand this test far exceeds anything I can imagine. I envy the opportunity you have to develop your soul’s muscles.” Reading this, my perspective shifted. Was I presented with this desirable job offer to test my dedication to Shabbos? Jewish history is a saga in which ordinary people challenge conventional thinking, overcome their limitations, and embrace the irrational choice. How many of our ancestors sacrificed wealth and social status, often paying the ultimate price in their refusal to abandon our heritage? Having lived in Berlin for the last two years, I felt the weight of Jewish history acutely. This job offer, I realized, presented an opportunity to demonstrate that my commitment to Shabbos was more than just words or routine. It was an opportunity to exercise my soul’s muscles. What a privilege! And so, on a sunny Friday in August, with no back-up plan, I called the campaign, explained that I would not be able to join them in Florida and wished them luck. As good as it felt to have stuck to my guns, I will admit that part of me was scared. I had passed on a job I wanted in an unstable economy, a risky move professionally. Three days later, I received a phone call from Iowa, with a new job offer to work for my supported candidate in a critical state. With newfound confidence and clarity, I expressed gratitude for the job offer and stated proudly: “I am a Shabbos observant Jew. That means I don’t work from sundown on Friday through Saturday night. Six days a week I will be devoted to the campaign. The seventh is set aside.” The campaign agreed and I moved to Iowa for three months. With the help of the Chabad shluchim at my university, I reached out to and was warmly received and hosted by the remarkable Chabad centers in Iowa. Because of the kindness and support I received from the Chabad emissaries in Iowa, and the welcoming embrace I received from the hospitable community of Postville, I was able to work for the campaign, support my candidate, and celebrate Shabbos and the holidays in Iowa. As one Chassid in Postville remarked: no matter the results on Election Day, a major victory had already taken place.

Rabbi Fridmann

By Rabbi Fridmann * [email protected] * 305.985.3461

Have A Question? Ask The Rabbi and he will Answer