Date: Wed, 14 Jun 1995 12:02:52 GMT Reply-To: yhe-parsha@jer1.co.il Originator: yhe-parsha@jer1.co.il Sender: yhe-parsha@jer1.co.il Precedence: bulk From: Menachem Leibtag To: Multiple recipients of list Subject: SICHOT SUMMARIES / B'HAALOTCHA X-Comment: Chumash shiur focusing on theme and structure by Menachem Leibtag STUDENT SUMMARIES OF SICHOT DELIVERED BY THE ROSHEI HAYESHIVA To subscribe send e-mail to: listproc@jer1.co.il: subject:(leave blank or type word 'subscription'), on first line of text type: subscribe yhe-parsha. Copyright (c) 1995 Yeshivat Har Etzion. All rights reserved. _____________________________________________________________ SHABBAT PARSHAT BEHA'ALOTCHA 5755 SICHOT OF RAV AMITAL SHLITA LEIL SHABBAT: AS HEARD AND SUMMARIZED BY DAVID SILVERBERG Structure and Initiative We can only imagine how coveted a position the kehunah gedolah (high priesthood) must have been. One need only jump ahead two parshiot to Korach's revolt to gain a sense of the respect and honor associated with the title of "kohen gadol." Nevertheless, according to the midrash cited in the opening comment of Rashi to our parshah, Aharon Hakohen was envious of the nesi'im, the twelve tribal leaders of Benei Yisrael, as they offered the sacrifices for the chanukat hamishkan, the dedication ceremony for the Tabernacle. The midrash relates that God settled Aharon's mind by reminding him of his exclusive privilege of lighting the menorah in the mishkan each day. Many commentators, most notably Ramban, are baffled by this midrash. Firstly, why should Aharon have felt jealousy at all? Was it not enough for him that he alone earned the right of passage into the kodesh kodashim, as part of fulfilling the most sacred of tasks, eliciting atonement for Benei Yisrael on Yom Kippur? And furthermore, why would specifically the menorah heal Aharon's envy-stricken mind? What makes this service more special than all others? Perhaps we can suggest an explanation based on an answer which Ramban himself raises but subsequently rejects. Aharon's disappointment may have resulted from the voluntary nature of the nesi'im's offering. Whereas the kohen gadol's service is explicitly outlined and mandated by God, the nesi'im brought their offering out of their own volition. Aharon envied the nesi'im's sense of initiative which inspired them to lead Benei Yisrael in the consecration of the mishkan. One who performs only that which was assigned proceeds almost mechanically; the volunteer's work evolves from an inspiration and self-motivation. This distinction is the source of Aharon's jealousy. However, the question remains, why would the mitzvah of lighting the menorah cure Aharon's envy? Lighting the menorah, too, was specifically commanded by God, and was performed involuntarily! For this reason, Ramban dismisses this explanation. Perhaps Ramban's suggestion is in fact the key to understanding the midrash. God's response to Aharon undermined and negated Aharon's premise. Service performed out of obligation is actually greater than that which is discharged voluntarily. "Gadol hametzuveh veoseh yoter mishe- eino metzuveh veoseh." A mitzvah performed out one's own volition results from a fleeting, temporary moment of inspiration. However, being part of a rigid framework demanding and dictating "do's and dont's" guarantees constancy and consistency in one's service of God. The Maharal cites a midrash which lists a series of precepts, such as "Love thy neighbor as thyself", as a "kelal gadol baTorah" - a central principle of the Torah. The midrash culminates, "Et hakeves echad ta'aseh baboker...kelal gadol mizeh" - the obligatory daily sacrifices, the korban tamid, represent a more inclusive principle of the Torah! The most critical religious precept is constancy - the steady, day-in and day-out commitment to doing God's will. Therefore, God appeased Aharon by stressing his central role in managing the day-to-day affairs of the mishkan. Each morning and evening throughout the year, Aharon was bidden to tend to the menorah. Thus, this specific mitzvah represents Aharon's privilege of constant involvement in the mishkan, as opposed to the nesi'im's single moment of inspiration during the dedication of the mishkan. However, these two aspects of mitzvah performance, steady obedience and personal initiative, are not at all mutually exclusive. The rigid system of halachah not only allows but demands initiative and creativity. Ramban (Bamidbar 7:12) asserts that the decision of each nasi to bring an offering for the chanukat hamishkan emerged from completely disparate considerations. Although their sacrifices turned out to be identical, their motivations were unrelated. Similarly, a person must ensure that despite the external resemblance between his performances of mitzvot, each act must qualitatively differ from the next. His minchah on Tuesday must be different from his Monday minchah, and so should the "daf Gemara" be more meaningful Friday morning than on Thursday morning. Even within the structured framework, a person must constantly introduce his own initiative to find meaning and significance in each mitzvah performance. We should each try to be like the Chassidic Rebbe of whom it was said that he never performed the same mitzvah twice - meaning that he never performed a mitzvah by rote, or with the same intention as previously, but rather infused each act, each time, with a creativity and intention all its own. Rashi understands the phrase "vaya'as ken Aharon" (8:3) as lauding Aharon for performing the mitzvah of lighting the menorah properly, without even the slightest deviation. Aharon's greatness lay in his ability to carry out the identical task each day while ensuring that each performance differed inherently from the next. He did not deviate from the detailed halachot governing the lighting of the menorah. However, he instilled a different character to each act, effectively combining the ideal of the halachic structure with that of personal motivation and initiative. SEUDAT SHLISHIT: AS HEARD AND SUMMARIZED BY ZEV JACOBSON Moshe is confronted with demands from Benei Yisrael twice in this week's parsha. His contrasting reactions to each case teaches us an important lesson in leadership. First, we read of those who were ritually impure and therefore disqualified from offering the Korban Pesach. They come to Moshe with the seemingly baseless complaint. "Why should we lose out and not be able to present God's offering at the right time, along with the other Israelites?" (8:7) Moshe, far from losing his patience at a request that cannot be granted due to the halachic problems involved, replies: "Wait here, I will hear what orders God gives regarding your case."(8:8) He could simply have absolved himself by stating the formal halacha - "This is the law, and that's all there is to it." But not only does he take an interest in their plight, he is confident that a solution will be forthcoming. This, however, is not the case when Benei Yisrael demand to be supplied with meat as they are sick of eating the Manna. Moshe grows angry with them and says to God: "Why are you treating me so badly?... Why do you place such a burden on me?... Where can I get enough meat to give all these people?... I cannot be responsible for this entire nation! It is too hard for me!" (11:11-13) Clearly, the disparity between Moshe's understanding, empathetic attitude in the first case and his unbending, furious attitude in the second stems from the motivations behind the two requests. The Jews who approached Moshe concerning the Korban Pesach did so out of a fierce desire to come closer to God. They felt a spiritual, existential void that could be filled only by offering the sacrifice and, thus, they turned to their spiritual guide and leader to assist them in their predicament. Such a need would undoubtedly be addressed by God, and Moshe therefore awaited a speedy solution to the problem. The demand for meat, however, resulted from the desire to throw off the Yoke of Heaven, to return to the spiritual state of Egypt where there were no commandments or laws to be kept. Benei Yisrael were seeking a pretext to rebel against God and this led to the tragic ending of this story when a great multitude were killed as a result of this unacceptable behavior. When dealing with a community, it is important to be sensitive to the motivation that lies behind people's questions and attitudes, and to respond appropriately. One of the most serious issues facing Judaism today is the role of women in religion. The call for active participation of females in minyanim often springs from a spiritual yearning to come closer to God. It can be extremely difficult to experience the intensity of prayer while only passively participating in the service and a feeling of frustration often results. The answer offered to these problems cannot be a close- ended, "This is what the Halacha states and there is therefore no room for discussion." One cannot ignore the spiritual needs of others and, although the Halacha must be strictly adhered to, there must be an identification with and an understanding of those affected. Similarly, Moshe does not turn the daughters of Tzlofchad away when they ask to receive a portion in the Land of Israel. He listens to their request and agrees to ask God for a judgment. This story is all the more significant when viewed against the mood of Benei Yisrael at the time. Most of the people were clamoring to return to Egypt; they wanted nothing to do with the Promised Land. The daughters of Tzlofchad were lone voices, motivated by a love for Eretz Yisrael and a recognition of the necessity to have a connection with the Land. This connection is an essential part in the make-up of every Jew, even today, and, thus, God's resounding "They have a just claim"(27:7) is not at all surprising. One whose intention is to draw closer to God will ultimately merit a divine response.