Video Study for Parsha Behaalotecha : Trouble on the Horizon

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Shalom,

I hope everyone had an enriching Shavuot experience... This week we are reading the portion Behaalotecha, of the book of Bamidbar... In this book are a lot of stories of conflicts, complaints, and back-sliding. It is hard for us today to understand just why these very holy people had such a hard time keeping it going. Many sages point out that this generation had a 'slave mentality' which they were unable to shed. In a sense they were not truly ready for the freedom which Hashem wanted to give them.

The people complained about this, and they complained about that, and Moses began to get frustrated with them. Even though the Manna could taste like anything the person desired, the people yearned for the foods they had in Egypt. Hashem tries to work with the people, through Moses, by granting them the 'second Passover' and bringing the meat which they desired (the quail incident)... And despite Hashems kindness they wanted more...


From Chabad's 'Parsha in a Nutshell':

http://www.chabad.org/parshah/article_cdo/aid/2181/jewish/Behaalotecha-in-a-Nutshell.htm
Aaron is commanded to raise light in the lamps of the menorah, and the tribe of Levi is initiated into the service in the Sanctuary.

A “Second Passover” is instituted in response to the petition “Why should we be deprived?” by a group of Jews who were unable to bring the Passover offering in its appointed time because they were ritually impure. G‑d instructs Moses on the procedures for Israel’s journeys and encampments in the desert, and the people journey in formation from Mount Sinai, where they had been camped for nearly a year.

The people are dissatisfied with their “bread from heaven” (the manna), and demand that Moses supply them with meat. Moses appoints 70 elders, to whom he imparts of his spirit, to assist him in the burden of governing the people. Miriam speaks negatively of Moses, and is punished with leprosy; Moses prays for her healing, and the entire community waits seven days for her recovery.

Rabbi Chaim Richman has not yet posted a video for this weeks portion, so I will start with the latest posting from Rabbi FInkelstein from ASBEE Memphis...

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Rabbi Richman posted this video on our portion 2 years ago...

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Rabbi Shlomo Katz from 2 years ago, a short talk..

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Rabbi Richman from a year ago, talks about the portion of  Behalotecha.

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I may have posted this last year, but it is a talk written by Rabbi Binyamin Kahane, Z'tl...

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Rabbi Chaim Miller of KolMenachem and TorahInTen...

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From Rabbi Shafier of the Shmuz:


http://www.theshmuz.com/ba-halosecha-5774/?utm_source=Shmuz+Views+6%2F6%2F14+-+Be%27ha%27aloscha&utm_campaign=B%27ha%27aloscha+5%2F30%2F14&utm_medium=email

Why We Hate the Jews

“When the Holy Ark would travel, Moshe would say, `Arise HASHEM, and let Your foes be scattered. Let those that hate You flee from before You.’” — Bamidbar 10:35

In this posuk, Moshe Rabbeinu is equating hatred of the Jews with hatred of HASHEM. “Let those that hate You flee from before You.”

Rashi is bothered by the comparison. Why does Moshe’s call the enemies of the Jews, “enemies of HASHEM?” Maybe they are just enemies of the Jewish people? Rashi answers, “Anyone who hates Yisroel hates HASHEM.” It seems clear that Rashi assumes that the root cause of anti-Semitism is hatred of G-d.

This concept of attributing hatred of Jews to hatred of HASHEM seems difficult to understand. After all, if we study history, we see many reasons that Jews were hated – and they had nothing to do with hating HASHEM.

The Jealousy Theory

One reason that has been commonly cited for anti-Semitism is simply jealousy. Historically, it was the Jew who brought his economic wisdom and acumen to the various countries he inhabited; it was the Jew who became the adviser and confidante to kings and governors. The Jewish contribution to the cultural, scientific, and technological evolution of civilization is nothing short of astounding. Whether in academics, politics, the media, or the professions — from curing polio to discovering atomic energy, from Hollywood to Wall Street — Jews have had an extraordinary influence on human progress. It seems that in business, politics, art, theatre, science, and social movements, the Jews are at the head. With contributions as diverse as those made by Freud, Spinoza, Trotsky, Kafka, Jerry Seinfeld, and Albert Einstein, the Jew excels. From 1901 till 1990, over 22% of Nobel prizewinners worldwide were Jewish, even though Jews constitute less than ¼ of 1% of the world’s population.

This alone would seem like a logical reason for anti-Semitism. The Jews have proven to be smarter, more enduring, and more successful than the peoples of the lands into which they were exiled.

However, this isn’t the only reason. There are many more.

The Scapegoat Theory

Another cause held responsible for anti-Semitism is the scapegoat theory. To gain power or distract the population from their suffering, a monarch would look for a place to put the blame. What better a place than the eternally despised Jew? By arousing the masses to Jew-hatred, an individual seeking power could use this energy as a galvanizing force to bring together masses of unaffiliated individuals. We certainly have seen many instances of this during the past 2,000 years.

The “We Killed Their God” Theory

But there are other reasons that sound plausible. One is deicide – we killed their god. The average person would agree that is a sound reason to hate a people. After all, it certainly doesn’t sound very friendly, charitable, and kindly to kill god.

The Chosen Nation Theory

Finally, one of the most oft-quoted reasons to hate the Jews is that we make no secret of the fact that we are the Chosen People. As clearly written in the Torah, the Jewish people have been given a unique role to play amongst the nations: to be a light, a guide, and HASHEM’s most beloved nation. Is it any wonder that throughout the millennium we have been hated?

But these aren’t the only reasons. There are many, many reasons presented to hate the Jews. How does Rashi explain that anyone who hates Jews, hates HASHEM? Maybe it is simply one of the reasons above.

The answer – there is no answer

The answer to this question seems to come from the very question itself: why is it that the one constant throughout history is that everyone always hates the Jews? It seems that all things change. Movements come and go; ideologies pass with time; systems of governments evolve. The only thing that doesn’t change is that everyone hates the Jews. Rich or poor, powerful or weak, dominant or oppressed, the Jew is hated – and then blamed for causing that very hatred.

Beginning with Avraham Avinu almost 4,000 years ago, there has been an endless stream of reasons to hate the Jew. And that itself is a most curious phenomenon. In whatever country the Jews found themselves, they were loyal and industrious citizens, yet they were always hated and always for different reasons.

Despised in one county for being too powerful, then trampled in another land for being too weak. . . Segregated into ghettos, then accused of being separatists. . . Accused by capitalists of being communist, hounded by communists because they were “all” capitalists. . . Hated for killing a religion’s god, yet equally despised in civilizations that don’t worship that god. . . Called “children of the devil” and the devil himself. . . Blamed for the Bubonic Plague and typhus, for poisoning wells and using sacrificial blood for baking matzahs. . .

With such varied and assorted rationales, it seems that there is no shortage of creativity when it comes to hating the Jew. The only consistency in reasoning is: we hate the Jews. Why we hate them doesn’t matter. The cause of the hatred doesn’t matter. The only thing that really matters is that we truly, truly hate them.

What Rashi is teaching us is that there is no plausible reason for anti-Semitism. It can’t be explained because it makes no sense. When you look into every cause, not only doesn’t it answer the question as to why, you quickly find another circumstance where that cause wasn’t present, yet the hatred was still there – as powerful and pervasive as ever.

The Jew represents HASHEM

The pattern that emerges is that there is no logical reason for anti-Semitism until you focus on the real cause – that the Jew represents HASHEM. We are HASHEM’s people. When the gentile looks at a Jew, he sees HASHEM, and that image is not always attractive to him.

This concept carries a huge lesson for us. While we may forget our holiness and our destiny, the gentile nations are always there to remind us: we are different, we are unique, and our role is unlike that of any nation. As is quoted in the name of Rav Chaim Volozhin, “If the Jew doesn’t make kiddush, the goy will make havdalah.”

If we recognize our greatness and live up to our title of the Chosen People, we are then exalted, revered and respected. When we fail to recognize our unique destiny and absorb the cultures of the times, then we are sent reminder after reminder of our unique role amongst the nations – HASHEM’s Chosen People.

For more on this topic please click here to listen to Shmuz #34 - Israel, Exalted Nation or Oppressed People?
http://www.theshmuz.com/shmuz/34-Israel-exalted-nation-oppressed-people-why-did-g-d-allow-the-holocaust-to-happen/

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My Rabbi just called to make sure I will make the minyan this Shabbat...


Before we take out the Torah we sing the Pasuk “Vayehi Binso’a Ha’aron Vayomer Moshe Kuma Hashem Veyafutzu Oyevecha Veyanusu Mesanecha Mipanecha”... This pasuk comes from this weeks portion.. And Rabbi Shafiers Shmuz which I posted above discusses the Rashi on the pasuk...

Here is another Dvar Torah on our portion... This discusses the 'inverted Nuns' which are found in the portion.

http://www.shiur.com/story.php?title=parshat-behaalotcha-1

Parshat Beha'alotcha
by Rabbi Mayer Friedman

“Dabeir El Aharon Ve’amarta Eilav Beha’alosecha Es Haneiros El Mul Pnei Hamenora Ya’iru Shivas Haneiros” - “Speak to Aharon and say to him: When you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light” (8:2)

The word “beha’alosecha” literally means “when it goes up.” Why does the posuk use this language rather than say “when you light the flames?” Rashi explains that this teaches us that the Kohen cannot just light the wick but must keep the flame there until the flame of the wick rises on its own, without outside help. The ability to maintain one’s own “light” is an important lesson in our daily lives. The goal of a teacher is for his student to be able to study on his own. We should all strive to reach the level where we can learn Torah on our own without the help of others. Similarly, we must serve Hashem in such a manner that it eventually becomes second nature to us. Our mitzvos and good deeds should rise on their own and become automatic. Chazal tell us that Dovid HaMelech’s feet automatically took him to the Beis Midrash every day without him even thinking about it.

R’ Dovid Feinstein asks: What is the significance of the fact that all of the lights faced the middle light? He answers that the seven lights represent the seven types of wisdom that exist in the world. When one studies one of these branches of wisdom, he must learn them with his thoughts toward the center light, the Torah. He should use these studies to bring him to a better understanding of the Torah. One should also make sure that what he is studying is in line with the values of the Torah. Secular studies must be viewed through the Torah to determine their value.

“Vayomeru Ha’anashim Ha’eileh Eilav Anachnu Temei’im Lenefesh Adam Lama Nigara Levilti Hakriv Es Korban Hashem Bemo’ado Besoch Bnei Yisrael” - “Those men said to him, ‘We are contaminated through a human corpse; why should we be diminished by not offering Hashem’s offering in its appointed tim among the Children of Israel’” (9:7)

R’ Shlomo HaKohen from Radomsk writes that because these men truly felt bad that they were missing out on the Korban Pesach, Hashem allowed them to bring it later. We, too, should feel this way about the mitzvos that we are unable to perform because there is no Beis HaMikdash. If we would truly feel that we are lacking something vital, as these men in the desert did, then Hashem would help us come closer to reaching that goal.

“Oh Yomayim Oh Chodesh Oh Yamim Beha’arich He’anan Al Hamishkan Lishkon Alav Yachanu Bnei Yisrael Velo Yisa’u Uvehei’aloso Yisa’u” - “Or for two days, or a month, or a year, when the cloud would linger over the Tabernacle, resting upon it, the Children of Israel would encamp and would not journey, but when it was lifted they would journey” (9:22)

The posuk tells us that the Bnei Yisroel spent a different amount of time in each place where they encamped, sometimes a day or two, sometimes many years. What is the significance of this fact? There is an important lesson to be learned from this posuk. There are times when one must be ready to move on because he is not accomplishing what he should. If one is living in a place which is not optimal for him, he should not hesitate to move. Sometimes Hashem wants us to stay and sometimes the best thing for one’s spiritual growth is to move on. These decisions must be made “according to the word of Hashem,” just as the travels in the desert were. We must always question our status quo and determine whether we are doing what we should be. If the answer is in the negative, then one should not hesitate to do whatever it takes to solve the problem.

“Al Pi Hashem Yachanu Ve’al Pi Hashem Yisa’u Es Mishmeres Hashem Shamaru Al Pi Hashem Beyad Moshe” - “According to the word of Hashem would they encamp, and according to the word of Hashem would they journey; the charge of Hashem would they safeguard, according to the word of Hashem through Moshe” (9:23)

The Shlah writes that this posuk teaches us that it is important to mention Hashem’s name when we journey and when we return, in all facets of our daily lives. This is the reason why many people use the phrase “Baruch Hashem” in their conversations. By mentioning Hashem’s name, we constantly remind ourselves that Hashem is watching over us and orchestrating everything that happens in the world. We find this concept by Yosef HaTzaddik, whom Rashi tells us always had Hashem’s name on his lips.

“Vayehi Binso’a Ha’aron Vayomer Moshe Kuma Hashem Veyafutzu Oyevecha Veyanusu Mesanecha Mipanecha” - “When the Ark would journey, Moshe said, ‘Arise, Hashem, and let Your foes be scattered, let those who hate you flee from before You’” (10:35)

Although this posuk is out of place, Rashi explains that it is placed here to separate between two tragedies. The question is asked: Why are these pesukim surrounded by an upside-down and backwards letter “nun” on either side? The chapter of Tehillim that we refer to as “Ashrei” (Ch. 145) is written in the order of the “alef bais” except that it is missing the letter “nun.” This is because the letter “nun” represents punishment, based on a verse elsewhere that describes the punishment of the Jewish people and begins with the letter “nun.” However, Chazal tell us that even when Hashem punishes us, He looks back like a deer turns its head back while running away. The “nun” facing backwards symbolizes that even while Hashem punishes us, He still looks back at us and is concerned for our welfare.

“Vatedabeir Miriam VeAharon BeMoshe Al Odos Ha’isha Hakushis Asher Lakach Ki Isha Kushis Lakach” - “Miriam and Aharon spoke against Moshe regarding the Cushite woman he had married, for he had married a Cushite woman” (12:1)

This story about Miriam and Aharon speaking against Moshe teaches us an important lesson. Miriam was Moshe’s sister who had saved his life in Egypt and was one of the most righteous women among the Jewish people. Aharon and Miriam loved Moshe very much and certainly meant well when they commented about his actions. Although she obviously meant well, she was nevertheless punished with tzaraas. Certainly, one who means to cause harm to another deserves punishment for his slanderous words.

“Veha’ish Moshe Anav Me’od Mikol Ha’adam Asher Al Pnei Ha’adama” - “Now the man Moshe was exceedingly humble, more than any person on the face of the earth” (12:3)

Moshe’s greatest characteristic was that he was humble. He was patient and accepted when other people insulted him. He was not overly sensitive and never got angry because of a personal affront. Even when his sister disparaged him, he prayed that she should recover from her tzaraas. We should take a lesson from Moshe. There is no need to become hurt so quickly by someone else’s words. It is usually better to just let things go and move on. Anger accomplishes very little. Because Moshe was the most humble person that ever lived, he merited to become the leader of the Jewish people and the greatest prophet of all time.

“Peh El Peh Adabeir Bo Umar’eh Velo Bechidos U’smunas Hashem Yabit U’madua Lo Yeraisem Ledabeir Be’avdi BeMoshe” - “Mouth to mouth do I speak to him, in a clear vision and not in riddles, at the image of Hashem does he gaze. Why did you not fear to speak against my servant Moshe” (12:8)

Hashem asked Miriam and Aharon why they had not been afraid to question Moshe. In today’s age, when disrespect for authoritative figures is commonplace, we must not be influenced by this societal trend. One should not question and ridicule rabbinical authorities. R’ Eliyahu Dessler writes that while this does not preclude asking a question in order to understand, the premise of the question must be that the rabbi is correct. One must make sure not to cross the line and question the rabbi’s intent or authority. This is a common contemporary problem and we must learn a lesson from this question that was asked by Hashem.


Rabbi Mayer Friedman - Magid Shiur
Michael Gutmann - Editor