Overview
of the Weekly Reading
To be read on Shabbat Beha'alotcha (in Israel),
14 Sivan 5769/June 6th, 2009
(Parshat Naso will
be read outside of Israel)
Torah: Numbers 8:1-12:16
Haftorah: Zachariah 2:14-4:7 (The vision of the
Menorah)
Pirkei Avot:
Chapter 2 (in Israel, Chapter 3 outside of Israel)
Beha'alotcha 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
(L:3669/Beha'alotcha)
(for a free
weekly email subscription, click
here)
Parashat Beha'alotcha begins, "G-d spoke to Moses, saying,
'Speak to Aaron and tell him. When you raise up the lights towards the
center of the candelabra, there should be lit seven candles.'" (Num.
8:2) Referring to the verse "The candle of G-d is the soul of man"
(Prov. 20:27). The Lubavitcher Rebbe explains that seven candles of the
candelabra represent the souls of the Jewish people as they are divided
into seven different aspects of service to G-d. Like a candle, the soul
is supposed to shine until it rises upward (see Rashi on the above verse).
How do we accomplish this? When a person is involved in serving G-d and
his soul is able to express its true purpose in the world, then it rises
upward naturally, as it is written, "The commandments are the candle
and the Torah is the flame." (Prov. 6:23) Rising has two connotations:
connecting to G-d above and not being distracted by difficulties in this
world, below.
The Menorah was, by divine command, molded out of one piece of
gold. The branches as well as the center column were all hammered into
shape from one solid piece. As a unit, the Menorah represents the spiritual
entity of all of the souls of the Jewish people together. Just as gold
is precious and the Menorah is of one piece, so are the Jewish people.
All seven candles are lit facing the center of the Menorah. This is representative
of their unity. Nevertheless, each candle was independent. Each of the
seven symbolize different souls with their individual types of spiritual
service. Each stands on its own; each is to be specific in purpose. Yet,
they are to be unified totally in their service to G-d. The directive
to us is to be united, in spite of our individuality.
Toward the end of the portion is a powerful verse, or should I say, a
humbling one. "And the man Moses was very humble, more than all the
people on the face of the earth." (Num. 12:3) Moses, the greatest
of the prophets, is the humblest man ever?! Yes, because he kept aware
that all his talents were not earned, but rather given to him by G-d.
Whatever greatness he had was not his own to take pride in at all. Had
someone else been given the same attributes, they would have been able
to do his job at least as well, he figured. Any pride that we feel should
be in how well we use the gifts that G-d gives us to serve Him with.
The Midrash says that Moses saw in a book written by the first man, Adam,
a listing of each generation with its wise men and leaders. Moses saw
that the last generation before the arrival of the Mashiach would be a
very lowly one. Their divine service, in comparison to the earlier generations,
will be seen as almost valueless. Nevertheless, even without the high
ideas and ideals of their predecessors, they would zealously keep the
Torah as well as they are able, even in the face of terrible difficulties
and even to the point of sacrificing their lives. It was written that
by doing this, they would give tremendous pleasure to the Almighty. Moses
was intensely affected by the determination of these souls and held himself
to be smaller in spiritual stature than them. This is the meaning of the
end of the above verse, "from all the people on the face of the earth",
to include even the last generation before Mashiach.
Shabbat Shalom, Shaul
P.S. Please also read
my weekly Shabbat Law, below.
(for a free weekly
email subscription, click
here)
FROM
THE CHASSIDIC REBBES (V:3669/Beha'alotcha)
"When you light the lamps." (8:2)
This week's reading starts with the word "behaalotcha," which
is translated as "when you light," but which literally means,
"when you raise up." Rashi explains that one must kindle the
light until the flame "goes up" by itself. Thus, when one
lights up the soul of another Jew and brings them closer to their heritage,
one must do it in such a way that the person can keep the flame going
by himself, and no longer needs the influence of the "lighter."
Although this command was given to Aaron the Priest concerning the lights
of the Sanctuary specifically, it is applicable to every single Jew.
Every person is responsible to involve him/herself in the work of "lighting"
up the soul of other Jews.
(Likutei Sichot)
MOSHIACH
THIS WEEK (M:3669/Beha'alotcha)
"Be silent, all flesh, before G-d, for He will rouse Himself from
His holy dwelling place, the heavens, to punish His enemies."
(from this week's Haftora: Zacharia 2:17)
Zacharia predicts G-d's punishment of the Babylonians in the era of
Mashiach, together with all the other rasha'im (wicked people).
G-d will then "rouse Himself" from His apparent sleep.
During the dark days of our exile, His constant concern and care for
the Jewish people are not easily discerned, perceived instead as the
"natural" course of history. But we will perceive them at
the final redemption.
Bereishit Rabba, as published in "The Midrash Says on The Weekly
Haftaros"
A
MYSTICAL CHASSIDIC DISCOURSE
from the
Chabad Master series, produced
by Rabbi Yosef Marcus for
www.ascentofsafed.com
and www.kabbalaonline.org
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to the Chabad Master series, click
here.
FROM
THE SAGES OF KABBALAH (K:3669/Beha'alotcha)
See our Kabbalah site,
KabbalaOnline.org
Specifically, for
precious articles on the Weekly Parsha in the columns:
Holy Zohar, Holy Ari, Mystic Classics, Chasidic Masters, Contemporary
Kabbalists, and more,click to
Beha'alotcha
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one sample:
 Part
I: The Zohar's Mysterious Origins
by Rabbi Moshe Miller
Jewish mystical teachings were always an integral part of the Oral Law
and were transmitted together with the rest of the Oral Law by Moses to
Joshua, through the era of the Prophets and the Men of the Great Assembly,
until the time of the redactors of the Talmud. The Five Books of Moses
and the Prophets describe numerous mystical visions and experiences but
do not explain them or the methods used to achieve them.
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