Shining brightly
The portion opens with the commandment for Aharon to light the menorah daily. Rashi (on Numbers 7; 1) explains the juxtaposition between this and the offerings of the twelve princes of the tribes: "When Aharon saw the dedication offerings of the princes he grew despondent, that neither he nor his tribe was involved in the dedication ceremony. G-d said to him, 'By your life, your [offering] is greater than theirs, because you will light and prepare the candles [of the menorah]'." Ramban asks why the menorah should console Aharon more than any of the other tasks which he performed, such as offering the sacrifices, or burning the incense. He answers that the Midrash is referring primarily to the future dedication - the story of Chanukah. At that time the Hasmoneans, who were Cohanim, descendants of Aharon, rededicated the Temple, and through the miraculous kindling of the menorah this event is remembered for all future generations. Because of Aharon's great desire to take part in the dedication offerings of the Mishkan, his great grandchildren merited to be the agents through which the miracle of Chanukah took place.
Later in the portion (chapter 9) we find another group of people who gained merit because of their desire to be involved in the performance of a Mitzvah. When the nation was commanded to celebrate Passover in the desert, a group of people came to Moshe and complained that they were in a state of tumah (ritual impurity), and thus unable to bring the Pesach sacrifice. They didn't want to be denied the opportunity to perform this mitzvah. Therefore G-d gave Moshe the laws of Pesach Sheni. Someone who is unable to bring the Passover sacrifice at the proper time is given a second chance to fulfil the Mitzvah one month later. Rashi (9; 7) says that this section should have been given directly to Moshe, however through their desire to be involved, these people merited to be the catalysts for this commandment.
G-d commanded Moshe about the order of travel of the tribes. Moshe invites his father-in-law, Yitro to accompany them into the Land of Israel. In the Torah Yitro has seven different names (see Rashi to Exodus 18; 1). In this portion Moshe calls him particularly by the name 'Chovev', which Rashi explains as meaning 'love', signifying his deep love for the Torah, beyond that which is normally expected.
These three sections of this Parsha show the reward of going beyond the letter of the law in a desire to draw closer to G-d. We also find times when people are criticised for not going beyond the letter of the law. Chapter 10 contains two 'upside-down' letter 'nun's (verses 35-36). The Talmud (Shabbat 115b) explains that these verses really belong elsewhere (Numbers chapter 2). Rashi says that the reason that they were placed here is to separate between two consecutive narratives of sin. The following verse states, "The people took to seeking complaints...". However the sin preceding these 'nun's is not explicit in the text. Siftei Chachamim explains that it was the eagerness with which the people left Mount Sinai. Verse 33 says that the people journeyed from the Mountain of G-d. Certainly they should have been happy that they were traveling towards Israel, which they thought that they would be entering within a few days. However they should also have shown some remorse that they were leaving the site where they had received the Torah; perhaps they were afraid that G-d would give them more commandments if they remained there. This shows a great lack of eagerness to perform the Mitzvot.
The portion ends with Miriam speaking against Moshe. Rashi explains that she learnt that Moshe had separated from having marital relations with his wife, in order that he should always be in a state of readiness for G-d to speak to him. Miriam's complaint was that both she and Aharon were also prophets, yet felt no need to separate from their spouses. G-d punished Miriam with tzara'as for speaking against her brother, and explained to her and Aharon that Moshe's level of prophecy was quantitatively different than that of any other prophet before or since. Moshe's desire for intimacy with G-d, even at his own personal loss of intimacy with his wife, was rewarded by having the closest relationship with G-d that is possible for a human being to attain. Conversely, Miriam, who criticised Moshe for his devotion and stringency, was punished severely. Again, this is in contrast to the opening of the portion where Aharon strives for a closer relationship with G-d.
Perhaps this idea of striving for closeness is hinted at in the title of this portion. Beha'alotecha means 'when you cause the lights to become kindled'. The Talmud (Shabbat 21a, quoted in Rashi) derives from here that the light must be kindled so that the flame rises by itself. This tells us that the flame must be made stronger than necessary, so that it shines brightly while being kindled. The menorah is a symbol for G-d's presence in this world, and the flames striving upwards seem to be a metaphor for our relationship with Him. We must not be content to remain 'alight' with the flame of Judaism, but must constantly strive to draw so close to G-d that we radiate His presence to all we come in contact with.
Showing posts with label beha'alotecha. Show all posts
Showing posts with label beha'alotecha. Show all posts
Wednesday, May 30, 2007
Beha'alotecha summary
G-d tells Moshe to instruct Aharon how to kindle the Menorah in the Mishkan. The Levites are inaugurated into their task of serving in the Temple. Firstly each of them must shave his entire body, then he must immerse himself in a Mikva. They bring a sacrifice together, and the Israelites ordain the Levites to serve. Finally Aharon takes each individual Levi and waves him to designate him as sanctified to G-d. The Levites should serve in the Temple from the age of 25 until 50.
Those people who were unable to bring the Pesach sacrifice because they were Tamei (ritually impure) come to Moshe to complain that they have missed out. Moshe asks G-d what they should do and G-d commands the Jews about Pesach Sheni (Second Passover); those who were Tamei or too far away to bring the Pesach sacrifice on the 14th of Nissan are to bring it one month later, on the 14th of Iyar instead.
The Torah describes the moving of the camp. From the time the Mishkan was erected a cloud hovered above it, signifying G-d's presence. When the cloud rose it indicated that they should move on. G-d instructs Moshe to make two silver trumpets These will be sounded to assemble the people, and to indicate that they should break camp. In the future the Cohanim will be the ones to sound these trumpets. On the 20th of Iyar, in the second year after the Exodus, G-d tells the Israelites to leave Mount Sinai and journey to the Paran desert.
Moshe invites his father-in-law Chovev (Yitro) to accompany the Jews on their journey to the Land of Israel. Even though Moshe pleads with him to stay with them, Yitro decides to return to Midian. The people begin to complain. G-d displays His anger by sending a fire to consume the edge of the camp. The people cry out to Moshe, and when he prays the fire dies down. He names that place "Taveira" ("Burning").
The mixed multitude that accompanied the Israelites incite them to complain again about the Manna which they are eating. They ask for meat instead. G-d is angry and so is Moshe. Moshe complains that the Jews are too much of a burden for him to bear alone. G-d tells Moshe to assemble seventy elders and gather with them in the Ohel Mo'ed (Communion Tent). G-d will then give them prophecy, and thus enable them to assume partial responsibility for the nation. G-d also tells Moshe to warn the people that they will receive meat from G-d for a full month, until it makes them sick. Moshe questions how G-d will be able to provide so much meat and is rebuked for placing limits on G-d's powers. While Moshe assembles the seventy elders, two other people in the camp, Eldad and Medad, also begin prophesying. They say that Moshe will die in the desert and that Joshua will bring the Jews into Israel. G-d then causes a wind to blow which sweeps up quail from the sea and drops them over the Israelites camp. The people all gather quail for two days. The meat is still between their teeth when G-d sends a plague to strike them down. Moshe names the place "Kivrot HaTa'avah" ("Graves of Craving"). From there they travel to Chatzerot.
Miriam complains to Aharon on behalf of Moshe's wife. The Torah attests that Moshe was the most humble of any man on the face of the earth. G-d suddenly calls Moshe, Aharon and Miriam into the Ohel Mo'ed. G-d explains to Miriam and Aharon that the type of prophecy which Moshe receives is qualitatively different than any other prophecy. He rebukes Miriam for speaking against her brother and strikes her with tzara'as (a leprous disease). Aharon entreats Moshe who prays for Miriam to be healed. G-d instructs Moshe to leave Miriam quarantined outside the camp for seven days and then she will be able to return home. The whole camp waits for Miriam to return home before traveling onwards
Those people who were unable to bring the Pesach sacrifice because they were Tamei (ritually impure) come to Moshe to complain that they have missed out. Moshe asks G-d what they should do and G-d commands the Jews about Pesach Sheni (Second Passover); those who were Tamei or too far away to bring the Pesach sacrifice on the 14th of Nissan are to bring it one month later, on the 14th of Iyar instead.
The Torah describes the moving of the camp. From the time the Mishkan was erected a cloud hovered above it, signifying G-d's presence. When the cloud rose it indicated that they should move on. G-d instructs Moshe to make two silver trumpets These will be sounded to assemble the people, and to indicate that they should break camp. In the future the Cohanim will be the ones to sound these trumpets. On the 20th of Iyar, in the second year after the Exodus, G-d tells the Israelites to leave Mount Sinai and journey to the Paran desert.
Moshe invites his father-in-law Chovev (Yitro) to accompany the Jews on their journey to the Land of Israel. Even though Moshe pleads with him to stay with them, Yitro decides to return to Midian. The people begin to complain. G-d displays His anger by sending a fire to consume the edge of the camp. The people cry out to Moshe, and when he prays the fire dies down. He names that place "Taveira" ("Burning").
The mixed multitude that accompanied the Israelites incite them to complain again about the Manna which they are eating. They ask for meat instead. G-d is angry and so is Moshe. Moshe complains that the Jews are too much of a burden for him to bear alone. G-d tells Moshe to assemble seventy elders and gather with them in the Ohel Mo'ed (Communion Tent). G-d will then give them prophecy, and thus enable them to assume partial responsibility for the nation. G-d also tells Moshe to warn the people that they will receive meat from G-d for a full month, until it makes them sick. Moshe questions how G-d will be able to provide so much meat and is rebuked for placing limits on G-d's powers. While Moshe assembles the seventy elders, two other people in the camp, Eldad and Medad, also begin prophesying. They say that Moshe will die in the desert and that Joshua will bring the Jews into Israel. G-d then causes a wind to blow which sweeps up quail from the sea and drops them over the Israelites camp. The people all gather quail for two days. The meat is still between their teeth when G-d sends a plague to strike them down. Moshe names the place "Kivrot HaTa'avah" ("Graves of Craving"). From there they travel to Chatzerot.
Miriam complains to Aharon on behalf of Moshe's wife. The Torah attests that Moshe was the most humble of any man on the face of the earth. G-d suddenly calls Moshe, Aharon and Miriam into the Ohel Mo'ed. G-d explains to Miriam and Aharon that the type of prophecy which Moshe receives is qualitatively different than any other prophecy. He rebukes Miriam for speaking against her brother and strikes her with tzara'as (a leprous disease). Aharon entreats Moshe who prays for Miriam to be healed. G-d instructs Moshe to leave Miriam quarantined outside the camp for seven days and then she will be able to return home. The whole camp waits for Miriam to return home before traveling onwards
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