[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 descen- dants (Hasmoneans) (re)dedicated the Mikdash by lighting the Menora.
If we look at the two topics that flank Bamidbar 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 (Rashi explains that as an atonement for the firstborns whom the Leviyim replaced, they were considered to have a ritual impurity akin to that of M’TZORA, hence the shaving of all bdily hair as part of their purification process), cleansing their clothes, and various sacrifices and ceremonies accomplish this command of "separation of the Leviyim".
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/with 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).
[This Pesach and Pesach Sheni episode occurred before the counting of the People 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,A57] and
eat it that night [381,A58] with matza and maror. Nothing of it may be left
over for the morning [382,L119] and no bone of it may be broken [383, L122];
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).
A person who missed P1 (Korban Pesach on the 14th of Nissan) because he was
TAMEI or “far away” (in other words, the Torah’s two stated “excuses”), is
exempt from KARET even if he intentionally misses P2 (KP on the 14th of Iyar).
If a person missed P1 intentially, he is subject to KARET, but if he brings P2, the KARET is removed, so to speak. However, if he misses P2 (having intentionally missed P1), then he is liable to KARET, even if he has a good excuse for missing P2. Another 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 violator. The Torah once again emphasizes that there is one law for the born-Jew and the convert.
MITZVA WATCH
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. This
might be surprising, if one thinks of P2 as a make-up for P1. Rambam’s point,
however, is that P2 is its own set of mitzvot. 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. That is, on her own or with a group of women only. But if she is part of a CHABURA that includes a man, then she can participate in P2 on Shabbat (in which case it is eaten on Motza”Sh). This is so because an optional korban cannot push aside Shabbat; only a required one can (the man's P2 is a requirement).
R'VI'I - Fourth Aliya - 19 p'sukim - 9:15-10:10 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,A59] 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 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.
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.
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. 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) 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 Moshe 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, and Moshe did not defuse G-d’s anger in the first place.
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. The last three p’sukim are repeated for the Maftir.
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. The haftara of this week’s sedra is also the haftara of Chanuka. The first part of the sedra is read on the last day of Chanuka. [The Parshat
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