Parshat B'ha'a'lo't'cha
Aliya-by-Aliya Sedra Summary

Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch

Kohen - First Aliya - 14 p'sukim - 8:1-14
Aharon is instructed to tend the lamps of the Menora.

[SDT] Rashi explains the connection between this portion and that of the gifts of the N'SI'IM at the end of Parshat Naso. Aharon, as leader of the tribe of Levi was embarrassed that he had not offered gifts for the dedication of the Mishkan as did the other leaders. G-d is telling him that his gift - daily service in the Mishkan - is far greater than the other gifts. Theirs are material and transitory; his is spiritual and permanent.

The MITZVA to tend and light the Menora is recorded and counted elsewhere in the Torah. This fact makes the DRASHOT explaining the connection to Parshat HaN'si'im stand out all the more, since the P'SHAT is sort of redundant (not quite). Ramban sees in this portion an allusion to a future generation when Aharon's descendants (Hasmoneans) (re)dedicated the Mikdash by lighting the Menora. If we look at the two topics that flank chapter 7, we find the two Temple practices that survive until this day (as opposed to the short-lived nature of the gifts described in chapter 7) - Birkat Kohanim, still practiced daily as commanded by the Torah, and the Menora, commemorated by the yearly observance of Chanuka. This perhaps is part of G-d's message to Aharon.

The Menora is described again with specific reference to the wicks (flames) of the lamps facing the "face (central stalk) of the Menora".

Next G-d commands Moshe to separate the Leviyim from among the People and to purify them. Ritual waters, shaving their hair, cleansing their clothes, and various sacrifices and ceremonies accomplish this command of "separation of the Leviyim".

Levi - Second Aliya - 12 p'sukim - 8:15-26
After the above procedures, the Leviyim are qualified to perform their holy tasks in the Mikdash as aides to the Kohanim. They, instead of the firstborns of Israel, shall function in the Mikdash.

The Torah explains that the sacred functions were originally to be performed by firstborns who were sanctified as a result of their being spared in Egypt. (The special position of the firstborn actually predates the Egypt experience.) As a result of the sin of the Golden Calf, the Leviyim, who unilaterally reacted in defense of G-d's honor, were taken by Him in lieu of the firstborns of all the Tribes.

Moshe, Aharon and the People of Israel did to the Leviyim as Moshe was instructed. After purification, the Leviyim were to come to the Mishkan to "report for duty".

From age 25 until 50, the Levi was eligible for Mishkan service. (From 25-30 the Levi studied and trained for Temple service, at 30 he began serving.
Age 50 was the retirement age for the "carrying chores", but the singing and guarding functions of the Levi continued beyond that age).

A special Dvar Torah heard from Rabbi Aharon Adler many years ago.
Take a look at Bamidbar 8:19. Rashi points out that the words Bnei Yisrael appear in this pasuk 5 times. He acknowledges the Midrash B’reishit Raba as saying that it indicates G-d’s affection for Bnei Yisrael that He mentioned them in this pasuk five times, matching the number of Chumashim in the Torah.

Is this just a mere number-connection? No, says Rabbi Adler, much more.VA-ETNA (I will give)... N’TUNIM (given)... GIVE-GIVE represents what G-d gave to Avraham and what He gave to Avraham’s descendants (Eretz Yisrael) in the Book of B’reishit. LA-AVOD ET AVODAT... WORK-WORK represents Sh’mot, with Egyptian slavery at the beginning of the Book and the labors of construction of the Mishkan in the second half of the Book. UL-CHAPEIR... and to ATONE... this is Vayikra and its korbanot. So there shall not be NEGEF, Divine wrath, a major (and unfortunate) theme of Bamidbar. As they approach the sacred. This is D’varim, which makes constant reference to Bnei Yisrael’s having arrived at the threshold of the sacred land, Eretz Yisrael.

Not only is Bnei Yisrael mentioned five times in the pasuk, but the text of the pasuk alludes to the five books of the Torah.

Shlishi - Third Aliya - 14 p'sukim - 9:1-14
G-d spoke to Moshe in the Sinai wilderness during Nissan of the second year from the Exodus. He commanded (reminded) him to tell the People to bring the Korban Pesach. The Torah records that on the 14th of Nissan in the afternoon, the first annual Korban Pesach was indeed brought as was commanded.

[This Pesach Sheni episode occurred before the counting of the People as recorded in the opening portion of Bamidbar. It was not placed at the beginning of the book because it is embarrassing to the People of Israel that they (we) only brought this one Korban Pesach in the entire Wilderness period.]

Then the Torah tells us that there were people who were ritually unclean and thus unable to participate in the Korban Pesach. They approached Moshe and complained that it was unfair that they were unable to join in this mitzva with the rest of the People.

Moshe called upon G-d to answer their "complaint".

[It is important to understand that the laws of Pesach Sheni are a part of the original Torah miSinai. However they were not revealed to the People until this point. This is, at least, one view]

A person who is "tamei" or far away from the Mikdash and is unable to bring the K.P. shall bring K.P. on the afternoon of the 14th of Iyar [380] and eat it that night [381] with matza and maror. Nothing of it may be left over for the morning [382] and no bone of it may be broken [383]; all rules of K.P. apply to this Pesach Sheni (actually there are differences concerning peripheral details, but the korbanot themselves are the same). Intentionally not bringing K.P. is punishable by "karet" (excision).

Note: Although the Torah mentions two specific "excuses" for not bringing K.P., anyone who did not bring K.P. for any reason - including someone who intentionally did not bring it - is eligible and obligated to bring Pesach Sheni. This Divine “second chance” is available EVEN to the intentional violater.

The Torah once again emphasizes that there is one law for the born-Jew and the convert.

MITZVA WATCH
POINT: RAMBAM says that a boy or girl who reaches the age of mitzvot after Pesach but before Pesach Sheni, should not participate in the first Pesach (as a child) but rather should bring Pesach Sheni (as a halachic adult). If, however, they were included in (and did eat) Pesach Rishon, then they do not bring Pesach Sheni.

POINT: A non-Jew who converts between the Pesachs, would not have been allowed to eat of the first Pesach. He would bring Pesach Sheni as a (new) Jew.

POINT: A woman is obligated on Korban Pesach (the first one, on the 14th of Nissan), just as a man is obligated. Even though it is time- related, it is part of the package deal of Pesach mitzvot, which includes the prohibitions of Chametz, and we are dealing with THE set of mitzvot at the hub of Jewish life - "everything" is related to Y'tzi'at Mitzrayim - women are obligated. Pesach Sheni is different. It is more the "classic" time-related positive mitzva, and women are exempt. However, a woman who wants to bring P2 (if the conditions for P2 are present, of course), may do so. But not on Shabbat. Then, she must be part of a CHABURA that includes a man. This is so because an optional korban cannot push aside Shabbat; only a required one can (and the man's P2 is a requirement).

R'VI'I - Fourth Aliya - 19 p'sukim - 9:15-10:10
From the day that the Mishkan was erected, it was covered by a heavenly Cloud during the day and a fiery cloud at night. Only when the cloud would lift would the People travel. And when the cloud rested, the People would camp. It happened that sometimes the People traveled a few hours after they had camped; sometimes it was for a period of days or months or years. By G-d's command the People camped and by G-d's command the People would travel.

The pasuk (9:18) says: "AL PI HASHEM (by the word of G-d) the People of Israel shall travel, and by G-d's word they shall camp." The SHLA"H HAKADOSH writes that this is the source for the concept that a person should use the phrases Im Yirtzeh HaShem, Baruch HaShem, B'ezrat HaShem, and the like whenever he speaks of doing something. Our travels and every activity should also be AL PI HASHEM.

G-d commanded Moshe to fashion two silver trumpets [384] to be used to assemble the People (or their leaders) and to signal their movement. The T'KIYA sound on both trumpets was a call for everyone to gather to Moshe. The T'KIYA on one trumpet was a call to the leaders of the people. The T'RU'A sound indicated that traveling was to commence - one T'RU'A for each camp (of three tribes each). Kohanim are charged with the mitzva of sounding the trumpets when appropriate.

The above-mentioned purposes of the trumpets applied to the generation of the wilderness only, but the mitzva for future generations concerning the trumpets is as follows:

When the People enter the Land of Israel, the trumpets are to be used during times of troubles and on festive occasions during Temple service.

MITZVA WATCH
Let's clarify the issue of the applicability of the mitzva of the CHATZOTZROT. The uses of the Silver Trumpets in the Midbar were for that generation only, and are therefore not part of the mitzva. (A requirement of a mitzva being counted among the Taryag is that it be a command in perpetuity. G-d's command to No'ach to build the Teiva is an obvious example of a non-mitzva. If the CHATZOTZROT were only for Midbar purposes, then they would not constitute a mitzva either. But they do have other functions - functions that the people are commanded to perform. And this command is forever. Mitzva.

When does the mitzva apply? The blowing of the CHATZOTZROT in the Beit HaMikdash, to accompany the offering of certain korbanot, obviously applies when the Beit HaMikdash is standing.

What about the blowing during times of crises? Some authorities hold that the mitzva does not apply in our time - only at the time of the Mikdash. Some say that this aspect of the mitzva would apply in our time except that we do not know how to make CHATZOTZROT, and therefore we cannot fulfill this mitzva on a "technicality". Others disagree and hold that the mitzva of blowing in times of trouble DOES apply and we use CHATZOTZROT made today to the best of our knowledge and ability.

Rabbi J. David Bleich in his Contem- porary Halachic Problems mentions a fascinating opinion on this topic. Rather than the Mikdash being a requirement for this mitzva, it is Jewish sovereignty in Eretz Yisrael that activates the mitzva of CHATZOTZROT (just the blowing for crisis aspect). Therefore, according to this opinion, we are dealing with a mitzva - maybe the only one - that reactivated in 1948.

May we be privileged to the reactivation of the full mitzva of CHATZOTZROT, and may we soon hear their happy blasts in the Beit HaMikdash BIMHEIRA B'YAMEINU, AMEN.

Chamishi - Fifth Aliya - 24 p'sukim - 10:11-34
On the 20th of Iyar in the year following the Exodus, the Cloud lifted from the Mishkan. The People of Israel travelled through the Sinai wilderness and the Cloud rested in the Paran Desert. First in line to travel was the "flag-camp" of Yehuda consisting of the Tribes of Yehuda, Yissachar and Zevulun. The Mishkan was dismantled and the Levi-families of Gershon and M'rari followed with their ladened, covered wagons. Then came the grouping of Reuven, Shimon and Gad. Then the Levi family of K'hat carrying the sacred vessels followed. Next came Efrayim, Menashe, Binyamin followed by the "camp collectors", Dan, Asher and Naftali. (This description of travel conforms to the simple reading of the text and one of the Talmudic opinions on the subject.)

Moshe informs his father-in-law Yitro (here called CHOVAV) of Israel's traveling plans and asks him to come along. Yitro declines the invita- tion and returns to his home.

The People travel from Sinai for 3 days, led by the Aron which was searching for a resting place, so-to-speak. G-d's Cloud accompanied and protected the People.

At this point in the Torah, we are 13 months out of Egypt and neither the people nor Moshe Rabeinu have done what later caused them to be barred from entry into Eretz Yisrael. After Moshe talks to Yitro, it was supposed to be a three-day trip (condensed into one day) to bring us WITH Moshe, into the Land of Israel. But then we started messing things up.

Shishi - Sixth Aliya - 31 p'sukim - 10:35-11:29
The two special p'sukim about the moving and resting of the Aron are quoted in our davening when the Torah is taken out and returned to the Ark. In the Torah this 2-pasuk portion is flanked by the letters "nun" written backwards. This serves to "split the Book of BaMidbar into separate books". Rashi indicates that this portion does not belong here and the unusual "scribal parentheses" indicate its abnormal placement.
Next follows another "black period" in the early history of the Nation - the Complaints. The People complained and were punished. They complained about the Manna and demanded meat. With great chutzpa, they remembered the fish and other "fine foods" they ate in Egypt. And they disparaged the wonderful, miraculous sustenance from G-d.

Even Moshe Rabeinu complained about G-d's anger with the People and expressed his difficulty in handling the People alone. Moshe also questioned where he would possibly be able to get enough meat to satisfy the People's demands.

G-d told Moshe to gather 70 elders who would help ease the burden of leadership. G-d would instill in them the Divine Insight so that Moshe would not have to lead them alone.

To the People, G-d promised meat (quail) which would descend in such great quantities for a sustained period of time (a month) until the People would become "sick of them". Moshe expressed doubt as to how so many people could be thus fed. G-d reproaches Moshe for the doubt. Moshe speaks to the People and gathers the Elders who were given the gift of prophecy by G-d.

Two of these "new prophets" (Eldad and Medad - see box on page 27) remained within the camp and prophesied amongst the People.
(Commentaries tell us that they prophesied Moshe's death and Yehoshua's accession to leadership.) Yehoshua, protective of his mentor Moshe, pleads with him to punish them. Moshe assures Yehoshua that it is G-d's will that they should prophesy.

About 18 times in the Tanach, it says "And G-d got angry with..." Yisrael / Bnei Yisrael / His people. When the People complained about the Manna, etc., the Torah says VAYICHAR AF HASHEM M'OD, G-d got VERY angry. Why? Kedushat Levi explains that usually, when G-d got angry at the People, Moshe would rise to their defense and pursuade G-d, so to speak, not to punish them. This time, the Torah says that "and in Moshe's eyes it was bad". Moshe Rabeinu was more upset with the people than usual. This "angered" G-d all the more.

Sh'vi'i - Seventh Aliya - 23 p'sukim - 11:30-12:16
Moshe and the Elders gather the People. G-d sends the quail, as He has promised, carried by a Divine wind. The supply is overwhelming. The People spend day and night collecting the quail. No sooner had they started eating, then G-d's anger was manifest in a devastating plague that struck the People. The location became known as Kivrot Ha'ta'a'va, because that is where the "complainers" were buried.

Miriam speaks critically against Moshe to Aharon by belittling Moshe's unique stature among prophets and people. G-d rebukes them and clearly states how unique Moshe is among all prophets, past and future. Miriam is stricken with Tzora'at. Moshe offers a short but eloquent prayer on behalf of his sister. The People delay their travels for the week of Miriam's isolation.
[81 years previously, Miriam had stood by the Nile protectively watching over her baby brother Moshe in the basket. Her "reward-in-kind" is this 7-day delay. The Mishna points out that good deeds are thusly rewarded.]
The People move to the Paran desert.

Haftara - 21 p'sukim -Zecharya 2:14-4:7
As if to offset the depressing sequence of events from the sedra, and to answer the question as to how it is possible for the People of Israel to rise from the depths of their iniquity, the Haftara provides us with the optimistic prophecies of messianic times, when G-d will once again be completely in our midst.

The haftara contains Zecharya's vision of the Golden Menora flanked by olive branches. This serves as an appropriate counterpoint to the description of the Menora in the Mishkan at the beginning of the sedra. The Haftara also tells about a Kohen Gadol (Yehoshua in the haftara, correspond- ing to Aharon in the sedra).

This vision of the Menora was borrowed by the State of Israel to be the national emblem (not exactly, but close). Wouldn't it be wonderful if our leaders would heed the words of the prophet in explaining that vision: "Not by might nor by power, but by My spirit..." Only when we act properly, which also means differently from the nations of the world, then will we merit redemption.

Please note that the Haftara of Naso was inadvertently left out of last week's Torah Tidbits. Ordinarily, we'd just apologize and that would be all. But since Naso is being read this week outside of Israel, we decided to include its Haftara here.

HAFTARA for NASO - 24 p'sukim - Shoftim 13:2-25 (inadvertently omitted from last week's TT)

The sedra teaches us the laws of the Nazir. The haftara tells us of the first Nazir, namely Shimshon. The nazirship of Shimshon is not typical. His was "ordered" by G-d via a heavenly angel and was to be a Nazir from birth, for Shimshon's entire life. "Regular" nazirship is proclaimed by a vow and is for a limited time, usually one month. The nazir's outward appearance - his unshorn hair - should be the external evidence of an inner sanctity. In Shimshon's case, his nazirship was accompanied by miraculous feats of heroic achievements against the Philistines who were Israel's major adversaries of the time.

Side point. The angel instructs Shimshon's mother (wife of Mano'ach of the tribe of Dan) as to how she must behave when she becomes pregnant. She must not drink wine or any other alcoholic beverages, nor eat anything Tamei. Interesting how long ago it was known that alcohol intake of a pregnant woman affects her child.