Overview of
the Weekly Reading: Beha'alotcha
(in Israel) Naso
outside Israel To
be read on 14 Sivan 5766 (June 10) Torah: Numbers 8:1-12:16
Haftorah: Zachariah 2:14-4:7 Pirkei
Avot: Chapter 2 in Israel (Chapter
1 outside of Israel) Beha'alotcha
is the 3rd Reading out of 10 in Numbers and 36th overall,
and 10th out of 54 in overall length
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.
FROM
THE MASTERS OF KABBALA (K:3666/Beha'alotcha)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:3666/Beha'alotcha) Now
you can understand why the narratives of the Torah are only the outer clothing
of the Torah. Whoever thinks that this outer clothing is in fact the Torah and
there is nothing underneath the clothing is spiritually backward and has no portion
in the World to Come. So it was that King David begged, "Open my eyes, that
I may see wondrous things in Your Torah." (Psalms 18:119) For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site. * * * * * From
the holy Ari, Rabbi Yitzchak Luria of Safed
(A:3666/Beha'alotcha)
G-d then told them that the reason [Moses
would not be entering the Land] was indeed because of his preeminence, in accordance
with the explanation given in the Zohar. As for their argument that "has
He not spoken to us, too", G-d told them that it is faulty. For, "If
there be a prophet among you, [I, G-d, will make Myself known to him in a vision;
I will speak to him in a dream.] This is not so with My servant Moses; [he is
faithful throughout My household. With him I speak mouth to mouth; unambiguously,
without riddles, so he beholds the image of G-d. So why were you not afraid to
speak against My servant, against Moses?]" (Num. 12:6-8) [In other words,]
he alone is "the face of the sun", and therefore will not enter the
Land, which is referred to mystically as the "holy moon". For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site. * * * * * From
Rabbi Moshe Alshich (O:3666/Beha'alotcha)
Just as the Menorah was fashioned from
a single chunk of gold, not a composite of various sections, so Aaron understood
that his function was to create a unity here on earth that would parallel the
unity in Heaven, described by the reference to "the seven lights". This
he was to do by means of kindling the Menorah. For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site.
FROM
THE CHASSIDIC REBBES (V:3666/Beha'alotcha) "Sing
and rejoice, O daughter of Zion; for behold I come, and I will dwell in your midst,
says the L-rd." (from the haftorah, Zech. 2:14) Our Sages taught
that the Divine Presence only rests upon someone who is joyful. G-d therefore
advises the Jewish people to rejoice, as preparation for His presence among them.
(Tzavarei Shalal)
A
MYSTICAL CHASSIDIC DISCOURSE from
the Chabad Master series, produced by Rabbi
Yosef Marcus for www.ascentofsafed.com
and www.kabbalaonline.org
MOSHIACH
THIS WEEK (M:3666/Beha'alotcha)
"For behold, I will bring My servant Tzemach." (literally "Branch")
(from the haftorah, Zech. 3:8) Why is Mashiach referred to by this name? To
emphasize that even though it may seem as if the branches of the royal House of
David have been cut off, the "root" still exists, and when the proper
time arrives, Mashiach, a descendent of King David, will be revealed. In the same
way that a root can lie dormant and concealed for many years, yet germinate and
develop into an entire tree under the right conditions, so too will Mashiach arise
to redeem the Jewish people when G-d determines the right time has come.
(Malbim)
(from LChaim #672)
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here) (W:3666/Beha'alotcha) In
honor of the wedding of Chana-Shira (Leiter) and Yeshaya Morantz, 11 Sivan
5766 In
this week's Torah reading we encounter the famous verse we recite whenever we
take out the Torah from the ark: "And when the ark [of the covenant] would
travel, Moses would say, 'Arise, G-d, and disperse Your enemies, and may Your
haters run away from before You'" (Num. 10:35). Moses prayed that while the
Jews traveled in the desert, their enemies should not harm them. If so, then why
did Moses say "Your [G-d's] enemies" and "Your haters", as
opposed to "our"? Rashi explains that "anyone who hates the people
of Israel, hates the One Who spoke and the world came into being". In other
words, someone who hates the Jewish people, hates G-d. The Lubavitcher Rebbe
differentiates between the "enemies" and "haters". An enemy
is one who fights against others and sees them as his or her opponent. However,
many times this animosity is a reaction to suspicions felt or perhaps a desire
to protect oneself. The second category, "haters", is much worse.
Hatred is something that flows from the core of a person. Not only does this type
of person fight his or her opponents, he or she constantly seeks to annoy and
hurt them. We see this clearly from another verse where these two types are again
mentioned as a punishment for the Jews: "Your enemies will defeat you, and
your haters will tyrannize you" (Num. 26:17). Tyranny is worse than defeat. Why
are the people who hate the Jews also considered as "hating G-d" and
why is it important to me? This is because the Jews are known as G-d's people,
"the chosen of the nations" (Ex. 19:5). For this reason anyone who hurts
the Jews is knowingly, albeit in some cases subliminally, making G-d his or her
enemy. This connection between G-d and the Jewish people is also for our benefit
and defense. The fact that the nations may hate us is a reflection of our declining
spiritual status. If we would each work on our divine service, every Jew according
to his or her level, this will directly protect us from danger. Unbeknownst
to the nations, only our faults render us vulnerable. Therefore, in his prayer,
Moses (skirted the issue and) chose to emphasize that those who hate Israel hate
G-d, inferring that the haters are not reacting to the Jew's spiritual standing,
but rather responding to their hate of G-d. Moses says "Arise, G d"
- as if to say, "Know that these nations are not interested in the Jews'
spiritual perfection; they know that the Jews are Your people, and that is the
reason they wish to antagonize us. If they succeed, it will be a desecration of
Your Name!" Moses made it a non-negotiable issue. How well the Jews
do or do not perform in their divine service becomes irrelevant. The protection
of the Jews and the sanctity of G-d's Name become paramount. In a similar way,
let us pray to G-d, imploring Him to end this long and bitter exile. Enough
is enough. May we merit Mashiach now. Shabbat Shalom, Shaul
P.S.
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