Parashat
Beha'alotecha
by Adrian Kelaty, Dvar
Yerushalayim Student
Gur Aryeh
DEDICATED TO:
YEHUDA BEN MOSHE KELATY, Z"L
SHABBAT SHALOM
Two events from this week’s
Parasha occurred on this day: the month long miracle of
the “Slav” (quail) ended, and Miriam was
quarantined for speaking “Lashon Hara” against
Moshe. According to many authorities, we are required by
the Torah (Devarim 24:8-9) to remember daily the
punishment which Miriam suffered for her sin.
Nevertheless, there does not seem to be any correlation
between keeping this Mitzvah and speaking less Lashon
Hara. Why?
There are several reasons for this, each of which may be
understood by a parable. If one ignores his doctor’s
instructions on how to take a certain medication, the
medication may not help him. Similarly, the above Mitzvah
is not a magical cure; it comes with instructions - e.g.
do not engage in idle talk, avoid situations where Lashon
Hara is common, and so on - instructions which may people
do not heed. Also, if a person ignores his illness until
disease has spread to his whole body, medicine may be
useless, or will at least take longer to have any effect.
This is unfortunately the case with Lashon Hara; its
prohibition is so neglected that there is no easy cure.
Rather, one must recognize the extent to which he has
become entrapped by this sin, and then true and complete
repentance will be possible.
(R’ Yisrael Meir Hakohen, the “Chafetz Chaim”:
Kuntres Zechor L’Miriam, ch.1)
************************************
Parasha Overview
This Parasha contains several - apparently unrelated -
sections, but in truth, writes R’ A. Buchman, each
teaches us about one aspect of the Torah concept of
leadership.
The Parasha begins with a command to Aharon regarding the
kindling of the Menorah. According to Chazal, the Menorah
represents the light of the Torah. It is the obligation
of leaders to spread this light and to raise Bnei Yisrael
to a higher level. This is one reason why the Torah uses
the word “Be’ha’alotecha” - “When
you raise” - instead of a word literally meaning
“When you light” in its command to Aharon.
From the “Pesach Sheni” story in this week’s
Parasha we learn the proper way to lead. Moshe’s
response to his petitioners was the correct one: “Let
me see what G-d and his Torah have to say about this.”
The incident of Miriam’s “Lashon Hara”
teaches us (among other lessons) that there are different
levels of leaders. Miriam’s original failure to
recognize that for all her greatness, and that of her
brother Aharon, neither of them compared to Moshe, was
the cause of her error.
The Haftara (Zechariah 2:14-4:7) reminds us that we and
our leaders should not rely on human power and wisdom
alone. “’Not through force and not through
power, but only through My spirit.’ said Hashem.”
************************************
Pirkei Avot
Do not say, “I will learn when I have time,”
for you may never have time. (Ch.2)
R’ Yonah adds: “And even if you do have time
later, the present has been wasted and lost, and can
never be retrieved.”
This idea has Halachic implications, as the Mishnah
Berurah explains: R’ Yoel Sirkes (the “Bach”;
1561-1640) was known to write his novel Torah insights on
“Chol Hamo’ed”, when writing is generally
prohibited. Why? Such writing would be permitted lest one
forget his insights before the holiday ends, but that was
not the Bach’s reason. R’ Yonah’s comment
teaches us that if one learns tomorrow what he could have
learnt today, he has transgressed the prohibition of
“Bitul Torah” - wasting time which could have
been devoted to Torah study. If the Bach discovered a
novel insight on Chol Hamo’ed and did not write it
down, he would have to devote time after the holiday to
recording it and possibly, to reviewing the whole subject
at greater length than would otherwise be necessary.
[Notwithstanding the importance of review,] this would
not have been proper for him.
(Mima’ayanot Hanetzach, p.96)
************************************
“The seven lamps shall point towards the center of
the Menorah.”
(8:2)
Many commentators see here an allusion to the complete
body of human knowledge, sometimes called the “Seven
Wisdoms.” Man is obligated to enlighten himself in
all of these, but the outer lamps must point towards the
center, i.e. they must all be studied and used in the
service of Torah.
(Vilna Gaon and others)
************************************
“From age 50 onwards, he [the Levi] shall return
from service, he shall work no longer [in the Bet
Hamikdash.]” (8:25)
Rashi comments: “But he may lock the gates.”
Besides the obvious meaning, that an older Levi may hold
the task of guarding the Temple, Rashi’s statement
may be interpreted homilectically as well, based on the
Mishnah’s (Avot, ch.5) teaching: “At age 50,
give advice.” Although an older Levi may no longer
serve in the Bet Hamikdash, he should use his life’s
experience to “lock the gates,” i.e. to advise
younger people on any paths he took in life which turned
out to be wrong.
(R’ Avraham Mordechai of Ger)
************************************
“They shall make it [the “Korban Pesach”],
with Matzah and Maror they shall eat it.” (9:11)
The Gemara (Pesachim 35a) teaches that one fulfills his
obligation to eat Matzah only if it is made from
ingredients which have the potential to become Chametz.
What does this signify?
The “Ohev Yisrael” of Apta explains that man
can serve Hashem properly only if he serves Hashem
through all his activities. These include his occupation,
his eating and drinking, and his management of his
possessions - i.e. those activities which may,
so-to-speak, become “Chametz” through improper
use. However, if one serves Hashem only through his Torah
and prayer, he has not fulfilled his obligation, for
these cannot be profaned.
************************************
R’ Avraham Yitzchak Hakohen Kook—Part III
The staple of most Yeshivot is Gemara (Talmud), and that
subject
is an important part of R’ Kook’s program as
well. However,
whereas many scholars concern themselves with “Dikudukim”
-
infinite numbers of subtle deductions - R’ Kook
encouraged the
study of broader principles. To this end, he encouraged
his
students to study works of “Kelalim” - i.e.
general rules of
Talmudic interpretation. [Examples of these are Mavo
Hatalmud,
printed in the back of Tractate Berachot, and Yad
Malachi, a more
recent work. R’ Reuven Margaliot, a 20th century
master of this
genre, refers to R’ Kook as his teacher, and
exemplifies another
aspect of R’ Kook’s program which will be
discussed next week.]
R’ Kook, like so many Lithuanian Roshei Yeshivot
before him, understood that the goal of Talmud study is
to be able to arrive at Halachic conclusions. Here too, R’
Kook’s approach differed from those of other
teachers. He encouraged the study of Rambam’s
Mishneh Torah, both with and without its commentaries,
with the goal of getting a broad overview of each
Halachic subject. R’ Kook also encouraged the study
of Gemara for “Bekiut” - wide-ranging knowledge
- and even encouraged students to set aside time for
“Davening Gemara.” This expression, taken from
the way most people pray, refers to reading a page of
Gemara quickly without stopping to ponder it too deeply.
As for filling in the details of these broad overviews,
“The air of Eretz Yisrael - the home of prophecy -
makes one wise.” So it did, according to R’
Kook’s teacher, the “Netziv”, for the
sages of the Talmud Yerushalmi.
All of the above views share a common source: R’
Kook’s conviction that the way Talmud was studied in
Europe [and is studied today in most Yeshivot] derives
from the methods of the Babylonian Talmud, while Yeshivot
in Eretz Yisrael should follow the methods of the
Jerusalem Talmud. Hamaayan’s readers will recall
that the differences between the two are precisely the
distinctions between the traditional European methods and
R’ Kook’s proposals. These differences, we have
seen, reappeared between the Talmud commentaries of the
“Ba’alei Tosfot” on the one hand, and the
Halachic codes of Rif (R’ Yitzchak Alfasi) and
Rambam on the other. [Based primarily on R’ Shlomo
Yosef Zevin, Ishim V’Shitot and R’ Moshe
Tzuriel, Otzrot Hare’iyah.]
This week’s parsha opens with a description of the
order for lighting the menorah—the candelabra which
was situated within the Holy Temple. The menorah was made
according to the instruction of G-d from one piece of
gold. It was made from one piece, according to the
commentary of the Seforno, in order to indicate that G-d
is One.
The Rambam writes in the Laws of Yesodai Hatorah that
when we say that G-d is One we must know that there is no
unity or oneness in the creation like Him. It does not
mean one like the beginning of a series of numbered
things, and it does not mean unity in the sense of a
general category which includes many particulars. It is a
unity and oneness like nothing else in the creation.
The idea that the menorah reminds us of the unity of G-d
brings to light a very interesting insight. It is
customary to place in the synagogue in front of the
shaliach tzibur, the prayer leader, the Name of G-d.
Sometimes this is called a “shaviti,” which
means “I have placed before me.” This refers to
the verse, “I have placed G-d before me always...”
(Psalms 16:8). In addition to the Special Name of G-d,
other Names and verses are written upon it, and usually
they are written in such a way as to take the shape of a
menorah. Therefore, they are also sometimes called a
“menorah”.
Thus, what is placed in front of the prayer leader to
constantly remind him of the existence of G-d and the
unique unity of G-d is called a menorah, and it is
written in the shape of the menorah. It is an amazing
insight to realize that according to the commentary of
the Seforno the function of the menorah in the Temple was
exactly the same: to indicate the existence and unity of
G-d.
In this week’s parsha it is written, “If war
comes to your Land, then blow upon trumpets against the
enemy who is oppressing you; and you will be remembered
before the L-rd your G-d, and you shall be saved from
your enemies” (Numbers 10:9). Blowing the trumpets
is an announcement of G-d’s sovereignty. When Israel
announces that they are servants of the King, then He
immediately hurries to save them from the oppressor, and
thus, “...You shall be saved from your enemies.”
Furthermore, it is written there that when Israel makes
camp or breaks camp, they must blow upon the trumpets.
Also, “On the day of your festivals and seasons, and
your new months, you shall blow upon the trumpets....”
In other words, whenever a new time period begins, it is
obligatory to announce to the public who is our King and
to whom we serve. This is similar to the obligatory
declaration of a person to announce who is his King and
to whom he serves whenever the day and night alternate.
He makes this announcement by reciting the shema (“Hear
O’ Israel, the L-rd our G-d, the L-rd is One.”)
However, recitation of the shema is a mitzvah incumbent
upon individuals, whereas the blowing of the trumpets is
a mitzvah of the tzibur, a mitzvah incumbent and relevant
to the entire community. Just like the worship of the
individual, the activities and arrangements of the
community must also serve the will of G-d. The community
is G-d’s army, and this is declared when they blow
the trumpets.
Therefore, it is worthwhile to note that the trumpets are
also made from one piece. They announce G-d’s
sovereignty, and at the same time they remind us of His
unique unity, that He is One.
In general, all the mitzvot serve to remind a person
constantly of the One who commanded them. Nevertheless,
there are many mitzvot whose intention is, much more
specifically, to remind a person of his ultimate goal and
the sovereignty of G-d. These include the shema, mezuzah
and tzitzit.
There is a constant struggle being waged between the good
and evil inclinations of a person. The evil inclination
is constantly trying to force a person to forget what is
his purpose and destiny, who is his King and to whom he
serves. The material world also lends itself to the
assault of the evil inclination upon the individual, and
especially through its power to hide the existence and
sovereignty of G-d, as Chazal have said. The Hebrew word
for “world” is “olam” which comes
from the same root of the word “he’elam”
which means “hidden.” Thus, “the world
hides” the existence and sovereignty of G-d.
Moreover, the soul of a person and the potential of
kedushah within him is locked and hidden within the
physical body. In order that the soul may reach its
potential, many, many commandments are needed. They
constantly remind a person of the One who commanded them.
Along these lines Rabbi Moshe Chaim Luzatto has written
in Mesilat Yesharim that the many mitzvot exist “...In
order that we should learn to fear the L-rd our G-d, and
not forget our obligations to Him which material nature
is constantly trying to remove from our attention.”
In this week’s parsha we have the mitzvah of making
the Chatzotzrot (trumpets). The command to Moshe Rabbeinu
to make two trumpets of silver specifies: “you shall
make them ‘Miksha’”. What does ‘Miksha’
mean? It means the trumpets have to be fashioned from one
piece of silver.
The trumpets had a number of purposes. They were used as
signals (based on varying sound patterns) for gathering
the people and for having the people prepare for travel;
they were used on Yom Tov and Rosh Chodesh; and they were
blown at the time of war.
What we see from the previously quoted verse is that the
trumpets had to be made “Miksha”—fashioned
out of one piece. There are two other items that had to
be made “miksha”—the Menorah and the
Keruvim. Rav Aharon Lewin (the “Reishe Rav”)
says there must be some philosophic message behind this.
Why is it that these three items have to be made only
from one piece?
The Reishe Rav offers a classic interpretation al pi
Derush: Making something out of one piece is the more
difficult way to make something. If one wants short-cuts,
one assembles components that are made separately into a
“final product”. (An illustration being the
difference in price between Tefillin that are made “me’Or
Echad” (from one piece), versus Tefillin that are
glued together from separate pieces). On the other hand,
something made out of one piece is stronger, tougher, and
more durable.
Says the “Reishe Rav” there is symbolism to
each of these three items:
According to Chaz”al, the Menorah symbolizes Torah.
There are no shortcuts to acquisition of Torah knowledge—the
path to success in Torah is the way of “miksha”.
It’s not the easy way, but it’s the only way to
do it. The proverbial attempt to learn all Torah over
night while getting a good night’s sleep that same
night never works! The way to acquire Torah is as the
Mishnah says in Avos: to minimize food consumption,
minimize beverage consumption, minimize sleep, etc. That’s
why the Menorah was “miksha”.
The Trumpets symbolize Leadership. The Trumpets had to be
made in the manner of “miksha” because the
Leader, too, has to be as tough as nails. If a person
wants to become a leader, to deal with people’s
personalities and difficult issues, and to succeed at
that task then he must be “miksha”— he
must be made as tough as something that is made from one
piece.
Finally, Keruvim are made “miksha”. Keruvim the
Talmud says have faces shaped “like children”.
There are two ways to raise children—the easy way
and the tough way. The only way to be successful in
raising children, says the “Reishe Rav”, is the
tough way—there are no shortcuts. Tough decisions
have to be made. Day in day out, from mundane little
things such as how you get your young child into supper
on time to more complex adolescent dilemmas, there are no
easy answers; no easy decisions. There always is this
same decision of taking the easy way out or “biting
the bullet” and facing the situation with firm and
decisive action. The Torah says the only way is “miksha”—that’s
the only way to make a “Keruv”; to make a
child. It is not necessarily the easy way, but it is the
correct way.
---------------------------------------------------------------------------
Rav Chaim Shmulevitz: Linkage of types of individuals who
are considered
“like dead”
At the end of the portion we have the incident of Miriam
speaking Lashon Hara about Moshe. Aharon beseeched that
Miriam should not be “like a dead person”. Rash”i
explains that a Metzorah is considered like one who is
dead. There are other categories of people spoken of by
Chaz”al, as being “like one who is dead”—for
example the poor person, and one who is blind.
Rav Chaim Shmulevitz, the Mirrer Rosh Yeshiva, zt”l,
says there is a common denominator between these
categories: These people are all lacking something that
is so important to life that if a person doesn’t
have this, then he is figuratively speaking, dead. What
is this item? It is the ability to give to others and to
share.
The Metzorah who is forced to live outside the camp and
is cut off from society is “chashuv k’mes”
because he cannot contribute to the community. He can’t
give and if one can’t give, it’s as if he’s
dead.
The blind person who, [at least during Talmudic times,]
lives in his own dark world and is not aware of the needs
of others is cut off from society because of his terrible
disability and consequently he too, generally speaking,
is “chashuv k’mes”.
The poor person who has nothing and is on the receiving
end of the community; ...and if he is not on the
receiving end then he is still so occupied with his
poverty that he can’t give to others ..is “chashuv
k’mes”.
That, say Chaza”l, is why these types of people are
“chashuniv k’mes”— because they lack
the opportunity for an aspect of life which is so vital
to what life is all about—the aspect of Olam Chessed
Yibaneh (the World is built up through acts of Giving).
One who cannot give and share with others is missing the
essence of Life and is “chashuv k’mes”.
SHABBAT SHALOM
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Shabbat Shalom
Sources:
"Insights into the Torah" - Rav Zalman
Soratzkin
"The Midrash Says" - Rav Moshe Weissman
"The Call of the Torah" - Rav Elie Munk
"Love your neighbour" - Rav Zelig Pliskin
"Encyclopedia of Biblical Personalities" -
Yishai Charidah
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