One of the unforgettable experiences of childhood is the joyful moment when a birthday boy gets to sit on a chair and is lifted up by his friends the number of times according to his age (and one more for next year…). However, the custom of the holy nation of Israel has been to desist from this practice at as the honoree gets older, and there is logic behind this, since along with the number of years being celebrated, his weight increases accordingly, and therefore at a relatively early stage the ritual ceases to be practical…
 

I apologize for this unconventional introduction, but perhaps this example can help us understand the magnitude of the task we learn about in our parsha.
 

Aharon HaCohen (and according to some opinions, Moshe as well) was required to heave and lower (lehanif) each and every one of the Leviim in one day.
 

And the question is asked: How? How was he able to lift every one of them by himself?
 

The Ramban, in his golden language, hints at an answer to our puzzlement, and these are his words:
 

"The duty of Elazar ben Aharon HaCohen is the oil for lighting, the incense spices, the daily meal-offering and the anointing oil" (Bamidbar 4:16) – and according to the Talmud Yerushalmi which was quoted by Rashi, Elazar carried it all. And this is a tremendous load, since the incense is 365 maneh and Moshe Rabbenu did not concoct the incense in half-quantities (only whole quantities). And the lighting oil for an entire year was the great quantity of 183 logim and we don't know the quantity of the meal-offering he carried, meaning for how many days it was sufficient. But Elazar was strong and valiant like Yaakov Avinu, and so were Moshe and his brother Aharon, "And those who trust in HaShem, their strength will be renewed" (Yishayahu 40:31).  
 

The simple meaning of the Ramban's words is that Yaakov (who rolled the great stone), Elazar (who carried the oil and the incense), Aharon (who heaved the Levites) and Moshe (as will be explained further on) possessed extraordinary physical strength. From what he says, it is not implied that they could carry these loads by virtue of a miracle, but that they were "strong and valiant." However, where did this strength come from? Did they spend two hours every day lifting weights? The Ramban solves this question with his concise answer "And those who trust in HaShem, their strength will be renewed." And we must strive to understand the deep meaning of his words.
 

But beyond the technical issue, a fundamental question arises: what is commendable about this? Is a Jew supposed to pride himself in being muscular and able to lift heavy loads? Is this a virtue worthy of aspiring to, or does this indicate some higher positive attribute?

Let us momentarily put the answers to these questions aside, and move over to a related issue. In essence, with his concise words, the Ramban expressed his opinion on a fascinating debate between our Rabbis of the previous generations:
 

In Masechet Nedarim p. 38, Rabbi Yochanan lists the conditions necessary for HaShem to cause His Presence to dwell upon an individual, and it seems that the first condition is the most surprising:
 

Rabbi Yochanan says: HaShem does not cause His Presence to dwell (upon a person) except on one who is mighty, wealthy, wise and humble, and we learn all of these from Moshe. "Mighty" as is written: "And he spread the tent over the Mishkan", and Mar said: Moshe Rabbenu spread it (himself)… and this verse is consistent, as it is written: "And I held both of the tablets and I cast them down from my two hands and broke them" and the bareitha says: the length of the tablets were six (6 tefachim = approximately 48 centimeters) their width was six and their thickness was three.
 

And this demands explanation: what is praiseworthy, and what is significant about the fact that the Divine Presence dwells only upon one who can perform incredible acts of might?
 

Apparently, since this is so puzzling, the Rambam took a new direction regarding this, and this is how he rules in Hilchot Yesodei HaTorah (Ch.7 Halacha 1):
 

Of the fundamentals of the Torah is knowing that HaShem gives His prophecy to human beings, and that His prophecy only devolves opon a wise man of great wisdom, who is valiant in his Middot (character traits) so that his evil inclination does not overcome him regarding anything in the world, but he always prevails over his inclination with his intellect…
 

I once heard the following, which reconciles this in an amazing way:
 

As we know, in every person are hidden great powers, which cannot be realized in the normal course of life. However, when one finds himself in a situation of an extreme crisis, then suddenly all his great untapped strengths burst out, and he find himself unexpectedly doing things which normal human strength is incapable of.
 

And well-known are the words of Rabbi Yehuda HaLevi, which were said by the Chaver (Rabbi) in the Kuzari (Ma'amar 3, 5):
 

The Hassid is one who rules, who is obeyed by his senses and powers – spiritual and physical, and rules over them in their physical application, as it says: "and the one who rules over his spirit (is better) than one who conquers a city". …and he utilizes his hands, feet and tongue as necessary and in a useful way, and also (the senses of) hearing, sight and touch join and follow them. And afterwards the inclination, ideas, thought and memory, and afterwards the power of desire which utilizes all of these, and they serve the will of the intellect. And he will not allow one of these powers and organs to increase in what is unique to it and diminish the others. And when he will give every one of these its natural needs – enough rest and sleep, and to the essential ones (he will give) their needed awakening and motion in the actions of the world, then he will call upon his flock like an authoritative ruler who summons his soldiers to help him, to cleave to the level which is above him, meaning to the level of G-dliness which is above the level of intellect.
 

According to this, we can explain that these Hassidim of the highest level who merited to achieve many levels of wholeness achieved such a level of mastery over their bodies, that they commanded, at their will, even those powers which a regular person cannot control, and they decided when and how to put them to use. And they used these powers when they came to do the will of the Creator.
 

From this we can understand from where Aharon had the great strength necessary to lift the Leviim on high.

In light of this understanding, both of the interconnected issues are clarified: now we see the great praiseworthiness of these exemplary individuals "who trust in HaShem", and with no need for strenuous physical workouts, when they come to do the will of HaShem, "their strength will be renewed, they will raise wings like eagles, they will run and not be fatigued, they will walk and not tire" (Yishayahu 40:31) – not by way of a miracle but by the strength of their elevated level. 
 

And now we can also resolve the Rambam's words. It was obvious to the Rambam that Rabbi Yochanan didn't suggest that one who desires to prophesize should spend most of his days and nights in the gym, but that the meaning of the Gemara is that one must be the kind of champion who controls his powers so completely that as a result he is capable of performing deeds like Moshe Rabbenu.

May we also merit to be among the wholesome sovereigns, that all of our senses and strengths be dedicated only to the service of HaShem.