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Overview
of the Torah Reading .
To be read on Shabbat
Beha'alotcha (in Israel- outside of Israel Naso)
-14 Sivan 5786/May 30, 2026
Torah: Numbers 8:1-12:16
Haftorah: Zachariah 2:14-4:7 (The vision of the Menorah)
Pirkei Avot: Chapter
2
Beha'alotecha
is the 3rd Reading out of 10 in Numbers and it contains 7055
letters, in 1840 words, in 136 verses
Overview:
Beha’alotecha opens with the command to Aharon to light the menorah, followed
by the inauguration and qualifications of the Levites’ Divine service.
Then, G-d’s command to the Jews to observe Passover. Those who were impure
through contact with a dead body (and therefore forbidden to offer the
Passover sacrifice) were granted another chance to offer the Pascal lamb
exactly one month after Passover. This day is known as ‘Pesach Sheni’—second
Passover. The next section describes how a cloud resided above the Tabernacle
and signaled when the Jews were to journey and when to encamp. The marching
order of the tribes in the Jews’ desert journeys is described. At this
point, Chovev (a.k.a. Yisro, Moshe’s father-in-law) leaves the Jews and
goes back to his homeland to bring his relatives to Judaism. Next, we
encounter the famous verse we recite each time we take out the Torah from
the ark, about how the ark with tablets would go forth before the Jews
during their desert travels. Then, the Jews began complaining about G-d.
The first time, G-d punishes them with a fire which consumes many Jews
until Moshe prays for the fire to stop. Then, the Jews complain that they
miss foods they had in Egypt and about the mannah. To this, G-d promises
an over-abundance of meat, but when it comes and the camp is covered with
quail, those who complained were punished and died whilst consuming their
improper desire. The parsha ends with Miriam speaking slightly negatively
of Moshe to their brother, Aharon. Subsequently, they were rebuked by
G-d, and Miriam was stricken with tzara’as (“leprosy”). The Jews wait
for her to heal and only then journey forward.
 An
Essay from
Rabbi Shaul Yosef Leiter, Director of Ascent
(for a free
weekly email subscription, click
here)
In
this week's Torah portion, Beha'alotecha, when Aaron and Miriam spoke
to each other against Moshe, the Torah informs us, "And Moshe was
very humble, more than any person who was upon the face of the earth."
[Bamidbar/Numbers 12:3]. Immediately afterward,
G-d rebukes Aaron and Miriam by praising Moshe, "Not so. My servant
Moshe ... with him I speak mouth to mouth [directly] ... and [only] he
[is given the privilege] to behold the likeness of G-d."
[ibid. 12:7-8].
From here we learn that Moshe merited the highest level of prophecy due
to his humility. In the Talmud humility is described along with other
qualities that are prerequisites for achieving the indwelling of the Shechina.
"G-d does not bestow His Shechina except on one who is mighty, wealthy,
wise, and humble" [Nedarim 38a]. Yet, since
the Torah only specifically mentions Moshe's humility in regard to his
prophecy, this implies that among all his qualities, humility was greatest.
How can we apply this to ourselves?
Contrary to the usual understanding of the word, humility does not mean
that a person is oblivious to his own merits. A truly humble person recognizes
their qualities but remains humble nonetheless. How can a person who is
cognizant of his (sometimes very great) qualities be "more humble
than any person"? It seems like a contradiction.
In this matter there are three levels:
The first is to look at ourselves objectively. Our positive qualities
are G-d given. Another person, given those same qualities, would possibly
reach a higher spiritual level. So there is no place for pride or arrogance
because of our gifts.
The second level is to know that this is not just an intellectual exercise.
It must be internalized and bring us to a level where we are totally nullified
to G-d's will.
The third level is even deeper than this. Even though he finds himself
at the highest spiritual level, totally connected to G-d and Divinity,
yet is able to - and does - occupy himself with those who clearly are
far inferior spiritually, as we see with Moshe. It is the great humility
they possess that allows them to respect others and see them in a positive
light inasmuch as G-d has blessed them with their own unique qualities.
This type of humility is found in G-d, about Whom it is said, "In
the place of His greatness, there you find His humility." [Talmud.
Megilah 21a]. This humility is expressed when G-d descends to this lowly
material world to watch over and care for us. This is the type of humility
that leads to prophecy.
Since the quality of humility, " … causes the indwelling of
the Shechinah", meaning a sense of the Divine resting on a person,
the Shechinah comes according to these three levels.
Humility at the first level is the basic prerequisite for the indwelling
of the Shechinah. If a person lacks this initial humility, it is impossible
for the Shechinah to rest on him.
Then there is the second level of humility about which it is said, "Humility
leads to Divine inspiration." [Maharsha on Sanhedrin 11a]. This level
is above the mere indwelling of the Shechinah, and therefore one can achieve
it only through deeper humility.
The third level brings about the complete indwelling of the Shechinah,
until the person unites completely with the Divine light, so that his
individual existence is nullified completely to G-d and he becomes an
instrument of G-d's will, a chariot for the Almighty. This was the level
of Moshe which led to prophecy.
We learn from the Zohar that, "The soul of Moshe is found and drawn
into all the Jewish people in every generation" [Tikunei Zohar 469].
Each of us is able, on some level, to experience and live something of
Moshe's particular quality of humility.
Let the journey begin.
[Adapted from Shulchan Shabbat. Volume 4. Page 114. Taken from Rabbi Menachem
mendel Schneerson. Likutei Sichot. Volume 38. Page 40]
For
last year's essay by Rabbi Leiter on this week's Reading, see the archive.
FROM
THE SAGES OF KABBALAH ON KabbalaOnline.org
Specifically,
for an overview of the recommended articles in the columns:
Holy Zohar, Holy Ari, Mystic Classics, Chasidic Masters, Contemporary
Kabbalists, and more, click to Beha'alotecha
One sample:
Mystical Classics
Preparing for Perfect Prophecy
Kabbalah teaches that ideal prophecy is perfectly in tune with the
body.
From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar
“Please
listen to My word: if there be a prophet among you...” (Num. 12:6)
When G-d
speaks about appearing to prophets “in a dream,” this does not
mean that they actually dream. Rather, it describes the impact of G-d’s
communications to such prophets as being similar to that of people who
experience a dream while asleep, even though G-d always communicated with
His prophets while the latter were awake.
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