Parshat B'ha'aloscha
Rabbi Avrohom Gordimer

This week's parshah contains an array of commands and events, representative of harmony and discord, positive deeds and grievous offenses. The first section of the parshah begins with the command for Aharon and the Kohanim to tend to the Menorah, followed by the induction of the Levi'im for Mishkan work and details of their routine. The Pesach sacrifice was then commanded and brought exactly as required, and those who were unable to offer it consulted Moshe Rabbeinu about performing the mitzvah at a later date. (Hashem responded with the mitzvah of Pesach Sheni.) The Torah subsequently narrates the marching formation and procession of the shevatim, all at God's direction, and the command to construct and sound trumpets ("chatzotzros") to signal encampment, gathering and war is presented. Yisro - Moshe's father-in-law - is asked to stay with the camp and is promised a parcel in Eretz Yisroel, and the well-known "Vayhi bi-n'soah" narrative, depictive of glorious travel with the Aron, concludes this section.

One gets the sense that all went like clock-work, with the Jews adhering maximally to the Word of God. It could not have gone better.

Suddenly, without any apparent reason, the masses belligerently rebelled and complained about food and exhaustion, demanding a return to the "good life" of Egypt. Rashi (11:1) quotes the Sifri that this crowd was seeking an excuse to rise up; it had no concrete needs which were not being met. The Torah records the punishment which different divisions of the rebels suffered. Immediately after this, the Torah tells us that Aharon and Miriam spoke against Moshe; punishment ensued.

Why in the world did these tragic events happen? How could things sour so quickly?

It may be that the sins of the latter part of the parshah were a response to the perfect avodas Hashem as depicted in the first section of B'ha'a'loscha. The Torah presents Bnei Yisroel as subservient, almost robotic adherents to Hashem's Will, with every step taken literally at His command. The service is reminiscent of that of malachim - angels - who serve God with precision and detail, and whose sole duty is to carry out His commands and sing His praise. The "Mis'onenim" (complainers) objected to what they perceived as a lack of self-expression and personal creativity in avodas Hashem. They thus rejected the entire enterprise.

The Torah strikingly provides a response to the ideological argument of the Mis'onenim. Moshe is told to gather the 70 Zekenim (Elders) and place them before the masses, at which time they would be infused with a divine spirit and assume responsibility for the people. Rashi (11:16) again invokes the words of the Sifri, in which he explains that the crowd would be inspired to respect the Zekenim and realize the preciousness of their stature such that they stood with Moshe to hear God's words. In the case of Miriam, Hashem employs a similar reply, asserting that Moshe's direct communion with God and closeness to Him justifies Moshe's personal actions.

The bottom line is that the offenders were told that individual expression is valuable and desired, but that humans must use their personal talents to serve God rather than to stray from Him. Moshe and the Zekenim distinguished themselves by rising above the rest in their piety, Torah study and sacrifice for others. This merited their elevated status and closeness to the Shechinah. Their self-expression was geared for kedushah - holiness - and they were rewarded for it.

May we, too, use our personal talents in like manner.

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