5786/2026
At the end of this week's Parashah, Parashat BeMidbar, the Torah recounts the story of the 273 Bechorot who could not be redeemed one-on-one for a Levi, and instead gave five Shekalim to Moshe to give to Aharon and his sons. The Pasuk states: "VaYiten Moshe Et Kesef HaPeduyim Le'Aharon U’L’Vanav — Al Pi Hashem, Ka'Asher Tzivah Hashem Et Moshe", "And Moshe gave the redemption money to Aharon and his sons — by the word of Hashem, as Hashem had commanded Moshe." (BeMidbar 3:51). Why does the Torah say that Moshe Rabbeinu did the Pidyon “Al Pi Hashem”, as well as “Ka’Asher Tzivah Hashem”? Aren’t they saying the same thing? What’s the need for the double language?
The Ohr HaChaim HaKadosh offers a beautiful answer, explaining the seeming redundancy. During the Pidyon, Moshe gave a significant sum of money to his brother Aharon and his sons. From an onlookers perspective, it may look like that Moshe Rabbeinu was doing something for his brother out of favoritism or out of love for his brother. They could claim that Moshe doing the action “Al Pi Hashem” wasn’t because he wanted to do Hashem’s will. Rather, it benefited his family to do what Hashem said, so Moshe did it! To counter these onlookers, the Pasuk states that Moshe did it “Ka’Asher Tzivah Hashem”. Moshe acted purely due to Hashem’s command, and for no ulterior motive. He acted simply to complete Hashem’s command; his brother’s identity was irrelevant.
Moshe teaches us what it means to perform a Mitzvah Lishmah. How often is it that when we do a Mitzvah, we don’t do it purely because Hashem commanded us to do it? How often do we have ulterior motives, whether that be pride, social status, or self-satisfaction? While doing a Mitzvah SheLo Lishmah is certainly with purpose- “MiToch SheLo Lishmah, Ba Lishmah” (Sanhedrin 105b)- it is certainly not the ideal. Moshe Rabbeinu sets a standard for us that we all should aspire to follow. We should attempt to serve Hashem Lishmah, out of our desire to fulfill His Will.