"And to Levi he said: Your Urim and Tumim"

Rav M. Elon

One of the central incidents in our Parshi’ot, the Parshi’ot of Balak and Pinchas, is without a doubt the incident of Kozbi and Zimri.

This act of licentiousness of the Prince of the tribe of Shim’on, Zimri ben Salu, and Pinchas of the tribe of Levi’s reaction, placed these two tribes, termed "achim" – "brothers" or "comrades" – at loggerheads with one another. [This term from the parting words of Ya’akov to these two brothers: ‘Shim’on and Levi are comrades, their wares are instruments of crime…" (B’reshit 49:5.)]

No longer are these two tribes brothers, but now they are opponents who clash with each other.

Pinchas’ act embodies an expression of the synthesis of the colors of his tribe, Levi’s, flag. Opposing the power of Shim’on, the force of To’hu, chaos, [Cf. the shi’ur for Parashat Balak (5764) "Shim’on - his stone is an emerald, and his flag is colored green,"] which exploded with all its strength, stood Pinchas from the House of Levi. This is not coincidental, for Levi also possesses a certain dimension that appears in Shim’on – and this was his support, as we will soon see.

The progression of the events begins as follows:

"Yisra’el became attached to Ba’al Pe’or and the wrath of God flared up against Yisra’el. God said to Moshe, "Take all the leaders of the people, and (have them) impale (the idolaters) before the sun before God. This will reverse God’s display of anger against Yisra’el.’"

(Bamidbar 25:3,4)

This terminology of "va’yi’tza’med" – "and they became attached" – indicates a connection to idolatry that surpasses the regular dimensions of worship. (Moreover the specific mode of worship of Ba’al Pe’or was to relieve oneself in service of the idol.) This form of idolatry is based on the approach that there are no boundaries nor limitations, no walls to separate and delineate certain activities – everything may be sanctified.

"Moshe said to Yisra’el’s judges: ‘Each of you must kill your people who became attached to Ba’al Pe’or."

(ibid v. 5)

Again the expression "attached to" is repeated, informing us as to the ecstatic and wild nature of the connection to this form of idolatry. It is here that the confrontation between Levi and Shim’on begins:

"And behold a man from Yisra’el brought forth a Midianite woman to his brethren before the eyes of Moshe and the entire community of Yisra’el, who were still weeping at the entrance to the Tent of Meeting."

(ibid. v. 6)

This "man" is still not identified by name, whereas he who rises to smite him is fully identified by name as well as family heritage:

"And Pinchas, the son of El’azar and grandson of Aharon the Kohen saw this, and he rose up from the midst of the assemblage and took a spear in his hand.

(ibid. v. 7)

Pinchas is described as a kohen, however at this stage he had not yet received the rights of priesthood. And it would seem that particularly this act is the complete contrast to the concept of priesthood which represents all encompassing peace. Yet is specifically this act of killing that awards Pinchas "a covenant of eternal priesthood."

"He followed the Israelite man into the tent’s inner chamber, and thrust both of them through, the man of Yisra’el, and the woman through her stomach. With that, the plague was halted from Bnei Yisra’el. In that plague, twenty-four thousand people had died."

(ibid v. 8,9)

This is then followed by the Divine pledge:

"God spoke to Moshe saying: ‘Pinchas, the son of El’azar and grandson of Aharon the Kohen was the one who zealously took up My cause among Bnei Yisra’el, and turned my anger away from them, so that I did no destroy them in My jealousy. Therefore, tell him that I have given him My covenant of peace. And he and his descendants after him will have a covenant of eternal priesthood for having zealously taken up God’s cause, and having made atonement for Bnei Yisra’el."

(ibid. 25:10 – 13)

Our Sages commented on the act of Zimri in the Midrash:

"What was Zimri’s act of audacity? When Kozbi came (to Bnei Yisra’el) he desired to take her. She said to him: ‘I do not heed your wishes, for my father commanded me that I only heed Moshe.’"

(Sh’mot Rabba 31:5)

Hence, Kozbi was not seeking a simple act of immorality and licentiousness. Her aim was to bring Moshe Rabbenu to err – this was her declared objective. Kozbi knows that Moshe married Tzipora, of Midyan, however this was after Tzipora had converted. Kozbi is looking for a "shortcut." In a certain respect she upholds a lie and falsity ("kazav") which blurs identities, and she cleaves to this false understanding with all her strength, ("tzur" – a term of power, strength.) Zimri, however, will not relent.

"He said to her: ‘I am greater than Moshe, for he is from the third tribe, and I am from the second.’"

Zimri then explains his rationale:

"Do you desire to know (the proof) that I am greater than Moshe? I will take you (for myself) in front of him, as the verse states: ‘And behold a man from Yisra’el brought forth a Midianite woman to his brethren before the eyes of Moshe,’ that (is to say that) he verbally challenged him. He said to him: ‘Moshe, is this (woman) forbidden or permitted?’ Moshe answered: ‘She is forbidden to you.’ Zimri said to him: ‘You are the faithful trustee of the Torah in whom God prides, saying: ‘This is not true of my servant Moshe,’ (Bamidbar 12:7,) and you tell me that she is forbidden? The woman you took to be your wife is also forbidden to you! This (woman) is of Midyan, and this (woman, who you married) is of Midyan, this (woman) is of great paternal lineage, and your wife is the daughter of a (non-Jewish) priest, (this is as the verse) states: ‘before the eyes of Moshe.’ And Sh’lomo warned ‘A wicked man hardens his face,’ (Mishlei 21:29.)"

(ibid.)

Zimri, of the tribe of Shim’on, the tribe of chaos, acts with unreal brazenness and audacity. He takes Kozbi before the entire nation, and provokes and ridicules Moshe Rabbenu.

Zimri and Moshe, the representative of the second and third tribes, debate the issue of the Midianite women, while Moshe’s wife, Tzipora is of Midyan. Zimri desires the very same result with Kozbi, yet he desires the immediate connection and relationship with the daughters of Midyan, being impatient and unwilling to wait for the conversion process.

As we mentioned at the start, we will try and understand this conflict – which will ultimately be decided by Pinchas – specifically through the colors of these tribe flags, as well us through the precious stones that represent each tribe in the Kohen Gadol’s breastplate, the Choshen.

Once again, the Midrash comments on these tribes as follows:

"Re’uven, his stone is a carnelian, and his flag is colored red, and the image is of mandrakes.

Shim’on, his stone is an emerald, and his flag is colored green, and the image is of Sh’chem."

(Bamidbar Rabba 2:7)

We have already dealt with the tribes of Shim’on and Re’uven at length, [Cf. the shi’urim on Parashat Korach and Parashat Balak.] In any event the common aspect of these two tribes is that their flags carry a symbol or image of something that they did not achieve. The mandrakes of Re’uven, for example, were given to Rachel, an act which began to ‘liberate’ the house of Ya’akov from the cessation of childbirth which prevailed prior to the incident of the mandrakes. So too, Sh’chem, whose image adorns Shim’on’s flag, and which was in fact conquered by Shim’on (and Levi) will in fact be in the tribe of Efra’im.

As opposed to these, the image which adorns the flag of Levi is of a different nature, describing a reality that has already been achieved.

"Levi, his stone is a topaz, and his flag is colored a third white, a third black, and a third red, and the image is of the Urim v’Tumim, (the Kohen Gadol’s breast plate.)"

The Urim v’Tumim, we will soon see, represent the merging of the opposites, represent the object that the Tribe of Levi merited. We will understand this specifically through the various colors of the flag of Levi – while all these give expression to the mode of behavior of this tribe.

The flag of Levi is the tri-colored flag: One third red, one third white, one third black. We have already met the color red with Re’uven, whose stone, carnelian, is red, and his flag is colored red too. We will met the color black on the flag of the tribe of Yosef, about whom the Midrash states:

"Yosef, his stone is an onyx, and the color of his flag is very deep black."

(ibid.)

Who is the source of the color white in the tribe of Levi’s flag?

"Zevulun, his stone is a beryl, and his flag is colored white, and on it is image of a boat, reflecting the verse: ‘Zevulun will settle the seashores,’ (B’reshit 49:13.)"

(ibid.)

We therefore see that Levi has a threefold connection to Re’uven (red,) Yosef (black,) and to Zevulun (white.)

The significance of this is as follows:

Re’uven and Yosef are both firstborn, Re’uven being the firstborn to his mother, Leah, and Yosef, the firstborn to his mother Rachel. The law is that the firstborn inherits a double portion. Re’uven was worthy of this, but then he lost his double portion. Yosef, on the other hand, indeed inherited double. Yosef being the "firstborn ox," (D’varim 35:17) – receives a double portion, and hence his two sons, Menashe and Efra’im inherit portions in Eretz Yisra’el together with the other tribes. This double portion that Re’uven was to inherit, but that was granted to Yosef in his stead, characterizes the descendants of Levi in a certain respect.

This tribe, of Levi, is the only tribe that has within it ‘double duties’ – for the tribe of Levi has within it the Kohanim, the priests and the priesthood, as well as the Levi’im, the Levites, who serve the Kohanim as well as having specific duties in the Tabernacle and the Temple. The distinction between the Kohen and the Levi is sharp and clear – a Kohen may not perform the duties of the Levi, and the Levi may not perform the service of the Kohanim. When there is an attempt to blur the clear dividing line between these two categories of responsibilities, as with Korach and his entourage, the results are difficult and bitter.

What is the white color within the flag of Levi?

White, in fact, is not a defined color. It reflects the rays of the sun, (unlike black which absorbs the sun’s light.) Zevulun, as we mentioned, has white as the color of his flag. The expression of this white color is the fact that Zevulun gives all that is his to Yissachar, he does not hold it for himself.

Levi possesses the power of the B’chora, the firstborn birthright. The tribe of Levi holds two different, distinct responsibility, the duties of the Koehn and those of the Levi – which is hinted out by the red and black coloring of Levi’s flag. Yet Levi also has the color white, for Levi has no portion in the Land of Israel of his own. He invests his efforts and strengths into Am Yisra’el, and is subservient to the nation. This is the significance of the white that adorns Levi’s flag.

We find an expression of this subservience already from the moment Levi is given his name:

"She became pregnant again and had a son, and she said: ‘Now my husband will become attached to me, because I have given him three sons;’ therefore he named the child Levi."

(B’reshit 29:34)

Unlike his older brothers whose names were derived from a direct association to them, for instance, Re’uven, "for God has seen my affliction," (ibid. v. 32,) and Shim’on, "God has heard that I was unloved," (ibid. v.33,) and unlike even Yehuda, "This time let me praise God," (ibid. v. 35,) Levi’s name reflects the fact that there are now three children. "Now my husband will become attached" – seems to be lack all subjective, personal content, yet it is this very fact that gives expression to the white color of the tribe of Levi, for from the very day he received his name he was already deferring to the greater collective.

There is an additional interesting point. The verse we mentioned is characterized by a distinct turn of phrase, "therefore he named the child Levi," and not "she named," which would then obviously refer to Leah who gave him his name.

Who, then, is the individual hiding behind the verse? Rashi deals with this issue:

"‘He named the child Levi’ – all (of the verses) state ‘and she named,’ whereas this (verse) states ‘he named.’ There is a Midrash in Midrash D’varim Rabba that (states) that God sent Gavri’el, and they brought him (the baby) before him, and he (Gavri’el) named him, and he gave him the twenty-four priestly gifts, and in reference to his ‘attaching’ gifts to him, he called him Levi."

(Rashi ibid.)

Thus it is the angel Gavri’el who names Levi. We thus see divine intervention in the naming of Levi, which also determines Levi’s duties and responsibilities in the future. However there is a more explicit source which describes the unique background to the tribe of Levi’s status:

"And Ya’akov remained alone at the Yabok River crossing, and an angel in the form of a man began to wrestle with him. And (the man) said: You committed yourself to tithe a tenth of all that you have, [When Ya’akov fled from Esav after leaving Lavan he made a pledge: "Of all that You give me, I will set aside a tenth to You," (B’reshit 28:22,)] yet you have twelve sons, [even though Binyamin had not yet been born, Rachel was pregnant with him, and therefore he is counted in this account,] and one daughter – and you have not separated a tithe for them?

Ya’akov immediately set aside the four firstborn sons of each mother, [Re’uven, Yosef, Dan, and Gad – for the duty of the firstborn was that of the priesthood.]

Eight children remained, the first being Shim’on, and from there Ya’akov began to count, with the tenth being Levi. [For one cycle of counting had concluded, and beginning the next cycle had Shim’on as the ninth, and then Levi as the tenth.]"

(Yonatan ben Uzi’el, B’reshit 32:25)

Yonatan ben Uzi’el’s commentary appears on the struggle between Ya’akov and Esav’s angel. And then Yonatan ben Uz’iel adds:

"Micha’el answered and said: Lord of the Universe, this is your servant…"

The primary difference between the two commentaries we have seen is that while the first associates Levi with the angel Gavri’el, Rabi Yonatan ben Uzi’el associates him with Micha’el. This will lead to the two separate responsibilities that Levi fulfills, but we will get to this soon.

Re’uven, Shim’on, and Levi are the individuals of To’hu, chaos, who possess unceasing powers. They are born when the House of Ya’akov is involved in a chaotic period, and Leah is unloved.

Re’uven, is the firstborn, Shim’on (after removing the four firstborn sons, according to Rabi Yonatan ben Uzi’el) becomes the first, and acquires a dimension of the firstborn – and he too will possess immense strengths that remain unrealized.

In the Midrash that we mentioned at the very start of our shi’ur, when Zimri of the tribe of Shim’on demanded Kozbi, yet she rejected him, saying that she only desired Moshe, then Zimri claimed:

"I am greater than Moshe, for he is from the third tribe, and I am from the second."

This is not mere verbal boasting, but rather a manifestation of the chaotic forces within him.

Then we come to Levi. Levi, who has the double responsibility or the priesthood and of the Levi’im. Levi received his duty from two – both Micha’el and Gavri’el. Gavri’el represents the attribute of justice; Micha’el is the minister of chesed – loving kindness. This is –

"May Micha’el be at my right, Gavri’el at my left."

(Prayer service prior to retiring at night.)

The right represents chesed, and the left represents justice.

Levi is blessed with the Urim v’Tumim. The Urim represent the fire, and the Tumim represent perfection, "Tom" – "innocence," and chesed. These are in fact the attributes of Gavri’el and Micha’el – fire and water.

The tribe of Levi has the responsibility "to bless His nation Yisra’el with love" in the Birkat ha’Kohanim (The priestly blessing.) However the tribe of Levi were also those who took up their swords immediately after the sin of the Golden Calf, and obeyed Moshe:

"Let each one kill, even his own brother."

(Sh’mot 32:27)

And thus they receive their praise:

"He was the one who said of his father and mother, ‘I do not see them,’ not recognizing brother or child."

(D’varim 33:9)

In other words, Levi kills all those involved in idolatry without showing concern for who they may have been. This is the red of justice and judgment, and the white of chesed that adorn Levi’s flag.

The black on Levi’s flag hints at the black of Yosef’s flag. Yosef, we know, was named Yosef as Rachel said:

"May God grant me an additional son."

(B’reshit 30:24)

Thus he is not named for who he is, but rather for what may follow his birth. This is also a characteristic of Levi, who is devoted and committed to his brothers.

Korach, as we mentioned before, was a Levite who desired priesthood. Whereas the children of Aharon, Nadav and Avihu the kohanim, were they to approach the altar as priests, realizing their rights of the priesthood, but with fire of the Levi’im. Fire of ecstatic excitement – which was foreign… (and it is this quality which gave birth to classical Christianity, [Cf. the commentary of Rav Shimshon Refa’el Hirsch on the verse Tu’mecha v’urecha, (D’varim, 33:8.)])

These two responsibilities and positions are portrayed by the heads of this tribe, Moshe and Aharon, for as our Sages clarified the difference between them:

"Moshe would say: ‘Let the ‘din’ (law) make a hole through the mountain,’ whereas Aharon is one who loves peace and pursues peace, and brings peace between man and his fellow, as it states: ‘The Torah of truth was in his mouth, and iniquity was not to be found on his lips; he walked with me in peace and uprightness, and turned many away from iniquity,’ (Mal’achi 2:6.)"

(Sanhedrin 6b)

Moshe then, possesses the nature of "Let the din make a hole through the mountain," whereas Aharon is "one who loves peace and pursues peace.

When was the first encounter between the Kohen and the Levi?

"Moshe said: ‘I beg you O Lord! Please! Send someone more appropriate!’ God displayed anger toward Moshe and said: ‘Is not Aharon the Levi your brother? I know that he knows how to speak. He is setting out to meet you, and when he sees you, his heart will be glad.’"

(Sh’mot 4:13,14)

Therefore, when Moshe returns from Midyan he meets his brother, Aharon the Levi. Rashi comments as follows:

"‘Is not Aharon the Levi your brother – for he was destined to be a Levi and not a Kohen, and the priesthood was destined to stem from you. However this will no longer be so, rather he will be the Kohen and you the Levi, as the verse states: ‘Now concerning Moshe, the man of God, his sons were named of the tribe of Levi.’ (Divrei ha’Yamim I 23:14.)"

(Rashi, ibid.)

Here, then, is where the internal substitution within the tribe of Levi takes place. The descendants of Aharon are chosen for the priesthood, whereas the descendants of Moshe are chosen as Levi’im.

Moshe underestimates Aharon’s reaction upon seeing him, for God reveals Aharon’s true reaction to Moshe:

"‘He is setting out to meet you’ – when you go to Egypt; ‘and when he sees you, his heart will be glad’ – and not as you think that he will be jealous of you that you are rising to greatness. And there Aharon merited the jewels of the Choshen (breastplate) that are placed on the heart."

(Rashi, ibid.)

When Moshe spoke to God and requested that he not be sent to Egypt, to Pharaoh, he said: "I am not a man of words," (Sh’mot 4:10.) Indeed, Moshe is too spiritual, too elevated above the common man, he portrays the attribute of ‘din,’ justice. Aharon will form the connection to the lower spheres, he will be a "mouth" for Moshe, connecting him to the average man.

Aharon and Moshe are the "Tu’mecha v’urecha" – the innocence of chesed, and the fire of justice and judgment. This is the unique union of forces of this tribe, a union that stems from Micha’el and Gavri’el, from the chesed and from the din, from the white and the red.

These are the repeated references "This is (the lineage of) Aharon and Moshe," (Sh’mot 6:26,) and "This is (both) Moshe and Aharon," (ibid. v. 27.) This indicates that these two powers are the balancing forces that cannot exist without the other. These two colors which join together to create the black, which indicates humility and subservience to the collective, to the nation of Israel.

This, then, is Levi who holds two responsibilities, the red and the white brought together in the color black, the color of humility and abnegation, which hints at the strong connection of this tribe with all of Am Yisra’el.

Translated by Sholem Hurwitz

Copyright by Keren Yishai/Rav M. Elon.