OU Torah Insights Project - Behaalotcha 5757

At the beginning of this week's parsha, Rashi asks, "Why is the parsha of the menorah placed next to the parsha of the nesi'im," the princes who dedicated the Tabernacle at the end of Parshat Naso?

Rashi answers: Aharon was depressed that his tribe, Levi, was not given a role in this ceremony. G-d therefore told him, "Upon your life, your share is greater than theirs, for you light and prepare the menorah."

The Ramban ascribes this consolation to a promise of a future Temple dedication, by Aharon's descendants, the Chashmona'im, after the miracle of Chanukah. In due time, his children would dedicate it all and bring the mitzvah of the Chanukah lights to the entire Jewish nation forever.

The Rav, zt"l, takes a different approach in answering this question. How was it that Aharon was bothered in the first place? Was it not his job to offer upon the altar the sacrifices that the other tribes brought? Why did he feel shut out?

The Rav quotes the Rambam, "One may not bring a private incense offering on the inner altar." Nevertheless, the nesi'im were given a special exemption to do just that, to bring a special, private incense offering.

Aharon, for all his personal offerings both now and in the future, was never afforded this opportunity. He was only per-mitted to bring a voluntary chatat offering, but it was not accompanied by incense. Seeing the privilege given to the nesi'im, Aharon understood his limitation and was distressed.

Hashem assuaged him with the menorah. The mitzvah of lighting the menorah is intrinsically tied to the mitzvah of offering the incense, in keeping with the verse, "When Aharon kindles the lamps, he shall bring (the incense) up in smoke."

Thus, says the Rav, the lighting of the menorah accomplishes two things. First, the actual mitzvah of the lighting, and second, the completion of the incense offering. If the incense is brought without the menorah being lit, the mitzvah is lacking.

"Yours is greater than theirs," Hashem tells Aharon, for only through his lighting the menorah, therefore, was the incense of-fering of the nesi'im complete.

What is this bond between the incense and the menorah? Why is one dependent on the other?

The answer is found within this parshah. At the beginning of Naso, Bnai Yisrael are about to enter the Land of Cana'an. But the parshah ends with a sense of impending gloom. What happened to the dream of entering the land? What caused this change?

Dreams, the Talmud tells us, follow the interpretations they are given. If a positive spin is given, a positive result will unfold; and, G-d forbid, vice versa.

The Jews of the desert were fulfilling a dream. They had plenty of positive factors to focus on, but spoke only of the worst. Their petty complaints among themselves progressed to lashon hara about Moshe, and culminated in next week's parsha with the spies speaking adversely about the Holy Land.

If you look for the worst, you will always find it even in Moshe and Eretz Yisrael. The Jews lost the dream and died in the desert.

To guide us away from similar mistakes, the parsha begins with the mitzvah of menorah, the symbol of wisdom. The incense, the Talmud tells us, was offered to atone for speaking lashon hara in private. But, as noted above, the incense offering was not complete without the prior lighting of the menorah. Only through wisdom will the atonement for lashon hara be complete. As Shlomo Hamelech states in Aishes Chayil, "Her mouth is opened in wisdom."

We must have the foresight to understand that speaking wisely, even in private, is the only remedy for lashon hara. Private discussions often burst forth into the public realm. Petty complaints, which mean nothing at first, can lead to disaster.

This is a lesson for all of us and for all time. It applies to us at home, at work, and especially at shul. If we adopt this principle, then our offerings, our prayers for success in all areas of life will be rewarded by the lighting of our internal menorah, the flame that glows within each of us.

Rabbi Krupka is the Rabbi of Congregation Etz Chaim, Livingston, New Jersey.

AMIT	Orthodox Union	National Council of Young Israel
Bnei Akiva	Poalei Agudath Yisroel	Religious Zionists of America
Emunah	Rabbinical Council of America	Touro College Alumni

RIETS Alumni, Stern College Alumnae, Sy Syms School of Business Alumni, & Yeshiva College Alumni (YU)

Torah Insights for Shabbat Parashat Beha'alotcha

June 21, 1997

Rabbi Krupka is the Rabbi of Congregation Etz Chaim, Livingston, New Jersey.