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1. It says in Midrash Rabbah at the beginning of our parsha:
“‘Take the head-count of the sons of Gershon…’ This is what the verse says: ‘It is more precious than pearls, and all your desires cannot compare to it.’ A sage takes precedence over a Jewish king… If there is a mamzer who is a Torah scholar, he takes precedence over an ignorant Kohen Gadol, as it says, ‘It is more precious than pearls’ — even more than one who enters before and within.
Another explanation: ‘It is more precious than pearls’ speaks about Kehos and Gershon. Although Gershon was the firstborn, and we find that everywhere the Torah gives honor to the firstborn, since Kehos carried the Aron, where the Torah was placed, the Torah gave Kehos precedence over Gershon.”
On the simple level, the first explanation of the verse “It is more precious than pearls” is brought here only incidentally, because of the second explanation, which directly relates to Kehos and Gershon. Nevertheless, since this explanation is brought here on the verse in our parsha — and especially since it is brought first — it is logical to say that this explanation also helps us understand the greatness of Torah hinted to in our parsha.
2. This can be understood by first explaining the wording of the Rambam, who brings the content of this Midrash in Hilchos Talmud Torah:
“Israel was crowned with three crowns: the crown of Torah, the crown of Kehunah, and the crown of kingship. Aharon merited the crown of Kehunah… David merited the crown of kingship… The crown of Torah is placed and ready for every Jew… Lest you say that the other crowns are greater than the crown of Torah, the verse says, ‘Through me kings reign…’ From here you learn that the crown of Torah is greater than both of them.”
In the next halacha, the Rambam continues:
“The sages said: A mamzer who is a Torah scholar takes precedence over an ignorant Kohen Gadol, as it says, ‘It is more precious than pearls’ — more than the Kohen Gadol who enters before and within.”
This needs explanation. Why did the Rambam divide the statement “A mamzer Torah scholar comes before…” into a separate halacha? Seemingly, this statement is only the conclusion and proof for the previous halacha, that the crown of Torah is greater than both the crown of Kehunah and the crown of kingship. From the fact that the Rambam writes it as its own halacha, it implies that this statement contains a separate concept and law of its own.
Even more difficult: the Rambam does not explain in what way the mamzer Torah scholar precedes the ignorant Kohen Gadol. In the Mishnah, where this teaching appears, it is part of the law that one person takes precedence over another regarding saving life, returning lost objects, and so on. But here in the Rambam, there is no practical halacha stated, only a proof and strengthening of the previous halacha.
3. The explanation may be as follows:
“Crown of Torah” points to the elevation that Torah produces in the person who learns Torah. As Rav Yosef said regarding Matan Torah: “If not for this day, how many Yosefs would there be in the marketplace?” Meaning: through learning Torah, he was elevated.
In this elevation there are two levels:
First: involvement in something lofty — including Torah — elevates a person. Since Torah is “more precious than pearls,” higher than all other lofty things, therefore the elevation produced by Torah is greater than all other elevations. According to this, the “crown of Torah” is in the same general category as the other crowns, only higher than them.
Second: the “crown of Torah” creates an elevation that has no comparison at all in the world. This is what the sages mean when they say, “Who are kings? The sages,” based on the verse, “Through me kings reign.” According to this, the other crowns are not considered comparable at all to the crown of Torah.
As explained in Torah Ohr regarding the greatness of Torah study over mitzvah observance: one who fulfills mitzvos is like a servant who fulfills the king’s commands. But when one learns Torah properly, with the intention of reaching the truth of Torah, the Torah words he studies are the word of Hashem. The Torah words that come from his mouth are Hashem’s own words, as it says, “I have placed My words in your mouth” — My actual words. For the word of Hashem is halacha; it is revealed in him and speaks from his throat.
This is the complete idea of the “crown of Torah”: the elevation and kingship are not his own, but belong to the Torah itself, which is revealed through him. As the Alter Rebbe explains there: therefore it says about Torah, “Through me kings reign,” and the sages say, “Who are kings? The rabbis.” Since he is nullified to the word of Hashem, His will and wisdom, and he takes no place as an independent existence, the word of the King is the authority — and he becomes in the category of a king who decrees and speaks.
4. We may explain that this is the content of the distinction between the two halachos in the Rambam:
In the first halacha, the Rambam speaks about the effect Torah study has on a person, similar to the effect produced by other lofty matters. In this sense, the crown of Torah is in the same category as the crown of Kehunah and the crown of kingship — for a king and a Kohen Gadol are separated and elevated above the rest of the nation. Therefore, one could have thought that those crowns are greater than the crown of Torah, and thus the Rambam must teach that the crown of Torah is greater than both of them; the elevation produced through Torah surpasses Kehunah and kingship.
However, in the second halacha, the Rambam speaks about the second level of “the crown of Torah,” which is entirely different and not in the same category as the crown of Kehunah and kingship. This is why the matter is emphasized specifically through the statement: “A mamzer who is a Torah scholar precedes an ignorant Kohen Gadol, as it says, ‘It is more precious than pearls’ — more than the Kohen Gadol who enters the Holy of Holies.”
Meaning: Torah study possesses a superiority even over the Kohen Gadol entering the Holy of Holies. For although this is the holiest place in the world, where the Divine Presence rests, and therefore it is understood that this is the closest a person can come to Hashem — nevertheless, this is still incomparable to Torah study. Entering the Holy of Holies is only like a servant or minister entering before the king and becoming close to him. But through Torah study performed with bittul (self-nullification), the Torah scholar himself becomes in the category of a “king,” as the sages say: “Who are kings? The rabbis.”
[It can also be added that this is emphasized specifically by the phrase “a mamzer who is a Torah scholar precedes an ignorant Kohen Gadol.” For only because of the incomparable elevation produced by Torah can even a person from the lowest category among the ten classes of lineage — about whom it is said “he may not enter the congregation” — nevertheless become greater than an ignorant Kohen Gadol who enters the Holy of Holies.]
5. With this we can also understand the distinction between the two explanations in the Midrash on the verse “It is more precious than pearls.”
According to the first explanation in the Midrash, the verse refers to the ultimate greatness and elevation of Torah, which has no comparison whatsoever to anything else in the world. This is why it concludes: “If there was a mamzer who is a Torah scholar, he precedes an ignorant Kohen Gadol… even one who enters the Holy of Holies,” as explained above.
However, according to the second explanation in the Midrash, the verse refers to the first type of “elevation” mentioned earlier — namely, that even when a person’s Torah study is not in the ultimate state of perfection (to the point that he becomes in the category of “Who are kings? The rabbis”), nevertheless the very fact that a person studies Torah already produces in him an elevation higher than all other forms of greatness in the world.
This is why the Midrash says in this explanation:
“Although Gershon was the firstborn, and everywhere Scripture gives honor to the firstborn, because Kehos carried the Aron in which the Torah rested, Scripture gave Kehos precedence over Gershon.”
Meaning:
- The comparison is only to the firstborn.
- Even there, it merely says that “Scripture gave him precedence.”
- The greatness of Kehos here is not that they themselves were Torah scholars, but merely that they “carried the Aron.”
Nevertheless, the greatness of Torah is so immense that even one who merely “carries the Aron in which the Torah rests” possesses superiority over the firstborn — despite the fact that “everywhere Scripture gives honor to the firstborn.”
Accordingly, we may say that this is the Midrash’s intention in bringing both explanations of “It is more precious than pearls,” and then concluding with: “Another explanation: ‘It is more precious than pearls’ refers to Kehos and Gershon.”
First, the Midrash introduces the true and ultimate greatness of Torah — comparable to the idea that “a mamzer who is a Torah scholar precedes the Kohen Gadol who enters the Holy of Holies.” But regarding our subject here — Kehos and Gershon — the Midrash is referring only to the lower level within Torah’s greatness (as in the second explanation).
The reason is because the verse states: “Lift up the head of the sons of Gershon, also them.” The expression “lift up” indicates elevation and exaltation. Since even among the sons of Gershon — whose primary occupation was not Torah — there is still an aspect of exaltation (although secondary to the sons of Kehos, “also them”), it must be that the verse refers to a form of greatness that is comparable to other forms of greatness, though still higher than them, as explained above.
6. On a deeper level, it can be said that even the first explanation in the Midrash is also coming to explain our verse: “Lift up the head of the sons of Gershon, also them.”
This can be understood by first adding further explanation to the distinction between the two types of elevation produced through Torah study.
Although in general both are brought about through Torah study, nevertheless in detail there is a difference between them:
The first type comes primarily through the actual study of Torah with understanding and comprehension.
But the second type depends on the person learning Torah with complete bittul (self-nullification), for only then are the words of Torah he studies a revelation of the word of Hashem.
This is why “נעשה” had to precede “נשמע” before the giving of the Torah, and likewise there must always be a precedence of “נעשה” before “נשמע” whenever and wherever Torah is learned.
As explained by the Alter Rebbe, the word “נשמע” means being nullified to the words of Torah spoken through one’s mouth, which are Hashem’s will and wisdom, “as if hearing the Shechinah speaking from his throat,” as it says: “My tongue shall answer Your word” — complete nullification of one’s will. This bittul comes through first saying “נעשה,” which is the bittul to the Master of the will Himself.
This is also the meaning of the teaching of our sages: “Great is study because it leads to action.” The greatness of Torah study lies specifically in the fact that it leads to deed — meaning coercion and self-nullification.
Simply understood: the sign that one’s Torah study is with true bittul is that the learning itself brings him to disconnect from his learning — even though he has much pleasure and vitality in it — and involve himself in practical matters. Then the true greatness of Torah exists, because when he learns with bittul, the Torah words he studies become the word of Hashem revealed through him, and he becomes in the category of “king” — “Who are kings? The rabbis.”
[On an even deeper level, one can explain the statement “Great is study because it leads to action” to mean that when one studies with complete bittul, this affects even his practical mitzvah observance. His fulfillment of mitzvos is then with the very same bittul as his Torah study.
Meaning: he does not fulfill mitzvos merely like a servant carrying out the king’s commands — for in that case, the servant still retains his own independent existence, only that he obeys the king’s decree. Rather, he reaches the ultimate bittul, similar to the sages’ expression “he bows of himself.”
That is: it is not that there is a person doing Hashem’s will, but rather that Hashem’s will is being fulfilled automatically, without any independent “person” performing it — because the individual is completely nullified to Hashem’s will, until it is as though nothing exists other than His will.]
7. Based on all the above, we can understand why this idea is emphasized specifically in the verse: “Lift up the head of the sons of Gershon, also them.”
The fact that the true greatness and elevation of Torah is achieved through learning Torah with bittul — namely, when the learning specifically leads to action — is seen from the fact that after the sons of Kehos come the sons of Gershon. Gershon represents the fulfillment of mitzvos, as explained in many places. They carried the curtains and coverings, and only after the Mishkan had been erected through the work of Gershon and Merari did the sons of Kehos come and place the Aron and vessels inside the Mishkan. Therefore, specifically after the service of Gershon exists, this emphasizes the true “elevation” of the sons of Kehos — Torah.
This is why the verse carefully states: “Lift up the head of the sons of Gershon, also them.” The intent is not the greatness of Gershon on their own — meaning merely the greatness of mitzvah observance itself — but rather that they are secondary and nullified to the sons of Kehos, namely action that results from Torah study. Furthermore, the phrase “also them” implies that even within action there is drawn down the bittul of Torah, as explained above.
Based on this, we can also explain why this parsha, which discusses the sons of Gershon, is called simply “Naso,” even though the “lifting up” of the sons of Kehos is on a higher level than that of Gershon, as emphasized in the verse itself: “Lift up the head of the sons of Gershon, also them.” This is because only after the service of Gershon exists — in the manner of “also them” — is revealed the true concept of the elevation and exaltation that comes through Torah.
8. Parshas Naso is always read near the festival of Shavuos, the time of the giving of our Torah. According to the well-known teaching of the Shelah, that all the festivals of the year are connected to the Torah portions read during those times, it is understood that this parsha contains a lesson connected to Shavuos, the time of Matan Torah.
Although at first glance Shavuos seems more connected to Parshas Bamidbar — as the halacha states that Parshas Bamidbar is always read before Shavuos — nevertheless Parshas Naso possesses an even more special connection to Shavuos. For Parshas Bamidbar is merely read before Shavuos, and sometimes not even on the Shabbos immediately preceding the festival. In contrast, Parshas Naso is always read on the Shabbos adjacent to Shavuos: either the Shabbos afterward, when the days of the festival ascend and become included within the Shabbos, or the Shabbos before, from which the days of Shavuos are blessed.
Seemingly, among the three Levite families — Kehos, Gershon, and Merari — the primary greatness of Torah belongs specifically to Kehos, who carried the Aron. If so, why is Parshas Naso specifically always read near Shavuos?
According to what was explained above, this itself is the answer. The primary novelty of Matan Torah is not merely understanding Torah wisdom, but the revelation of “Hashem’s Torah” — “He gave us His Torah.” The vessel for receiving Hashem’s Torah is bittul: the precedence of “naaseh” before “nishma,” and learning in a manner that leads to action. Only then does Torah produce true exaltation and elevation — “Lift up the head.”
Therefore, Parshas “Lift up the head of the sons of Gershon” is always read near Shavuos, because here the greatness of Torah learned specifically with bittul is emphasized.
9. This idea — the greatness of Torah study with bittul — is also hinted to in the middle of the parsha, in the section of the offerings of the Nesiim. Rashi explains that the word “hikriv” (“he brought”) is written twice regarding Nesanel ben Tzuar because “for two reasons he merited to bring second among the tribes: one, because they were knowledgeable in Torah, as it says, ‘From the sons of Yissachar, knowers of understanding of the times’; and second, because they gave the advice to the Nesiim to volunteer these offerings.”
The Midrash Rabbah says:
“The prince of Yissachar came and brought his offering on account of Torah, because they loved Torah more than all the tribes, as it says: ‘From the sons of Yissachar, knowers of understanding of the times, to know what Israel should do.’ Their heads were two hundred — these were the two hundred heads of Sanhedrin established by the tribe of Yissachar. All their brothers followed their rulings and agreed with their halachic decisions. And it says: ‘He bent his shoulder to bear,’ meaning that they bore the yoke of Torah. And ‘he became a servant unto tribute’ means that anyone who erred in halacha would ask the tribe of Yissachar, and they would explain it to them.”
Nevertheless, although the prince of Yissachar brought his offering because of the greatness of Torah — even before Reuven the firstborn — still he brought second among the tribes and not on the first day.
The explanation is:
Although Yissachar represented Torah, the primary greatness of Torah, which leads to true greatness and exaltation, exists specifically when the learning is connected with the self-nullification of the learner. As it says about Yissachar: “He bent his shoulder to bear,” meaning they bore the yoke of Torah. This is also hinted in the intention of the offering “and for the peace-offering, two oxen” — corresponding to the two Torahs, Written Torah and Oral Torah; whoever subdues and sacrifices his inclination in order to fulfill all that is written in them makes two forms of peace: peace above and peace below.
This bittul of Yissachar was expressed בכך that he brought his offering second. The first to bring was Nachshon ben Aminadav, whose concept was mesirus nefesh. “Why was he called Nachshon? Because he descended first into the waves of the sea.” Nachshon jumped into the sea with self-sacrifice because he knew that “when you take the people out of Egypt, you will serve Hashem upon this mountain.” Therefore he leapt into the sea with mesirus nefesh in order to draw close to Har Sinai and the receiving of the Torah.
10. We may say that this is hinted in the three possible arrangements of reading Parshas Naso:
- Sometimes Naso is read before Shavuos.
- In most years it is read after Shavuos.
- Sometimes Parshas Naso spans two full weeks, when Shavuos in the Diaspora falls on Friday and Shabbos.
When Naso is read before Shavuos, it teaches and gives strength that in order to reach the greatness and “lifting up of the head” that Torah produces, there first must be strengthening in the bittul before Matan Torah — the precedence of “naaseh” before “nishma.”
When Naso is read after Shavuos, it teaches and gives strength regarding the bittul in action after Matan Torah — that the greatness and elevation of Torah must express itself through bittul in practical deed.
And when Shavuos falls on Friday and Shabbos, so that Parshas Naso relates both to the week before and the week after Shavuos, this teaches the joining together of both concepts. This is the complete perfection of Torah’s exaltation: the bittul of “naaseh v’nishma” before Matan Torah together with the bittul in action afterward — “Great is study because it leads to action.”
(From a sicha of Shabbos Parshas Naso 5735)