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Parshat B'Haalotcha

Daf Yomi: Eruvin 78

Nach Yomi: Proverbs 19

Guest Rabbi:

Rabbi Raphael Wizman

Rabbi Emeritus,Young Israel of Commack

Parsha B’Haalotcha depicts the Israelites in their closeness to HaShem, but ends with some disturbing episodes which bode ill for Moshe, as well as for the Israelites.

It begins with kindling of the menorah by Aharon HaKohen and the purification and sanctification of the Tribe of Lavi for their worship in the sanctuary in place of the first born. Chapter 9 describes the strict observance of the second Pesach, albeit the only time they observed Pesach in all their 40 years in the desert. It goes on praising them:  “According to the words of HaShem will they encamp, and according to the words of HaShem will they journey, they would safeguard the charge of HaShem, according to the word of HaShem through Moshe.”

Finally, at the height of this glory, Moshe pleads with his father-in-law (Jethro) to remain with them and share in the glory of HaShem. Although the Torah does not record whether or not Jethro decided to remain, according to the Ramban, he and his children remained; while it is the opinion of S’forno that only his children remained, but he returned to the country of Midyan.

The Talmud (Shabbat 115) speaks of two sentences of “Vayhi Binsoah HaAaron, etc.” As a separate book entirely separated by the reversed letter nun, this may then split Sefer Bamidbar into three books:  the first being before Vayehi Binsoa and the third after. This is done, perhaps, to separate this glorious time from the next few chapters when this glory is lost.

It appears that this short fifth book of two sentences is the end of their praises. After this, we encounter the mitonnim (complainers) who kindled HaShem’s wrath and brought about fire that consumed the “edge of the camp” and the assafsuf (rabble rousers) who craved the meat, fish, cucumbers, melons, leeks, onion and garlic that (they claimed) they ate in Egypt for free.

Those complainers and rabble rousers forced Moshe to plead with HaShem to relieve him of his responsibility: “I alone cannot carry this entire nation… and if this is how you deal with me, kill me now… and let me not see my evil.” The response of HaShem was to appoint 70 elders to help Moshe by giving the people the meat they craved and by striking a mighty blow against the people of Israel for this rebellion. In the next few weeks, as well, we will read about other rebels and other tragedies that befall the wondering Israelites in the desert.

The parsha concludes with the evil talk against Moshe by his brother and sister (Aharon and Miriam) who HaShem rebuked and punished for speaking evil against Moshe ─ whom the Torah describes as the most humble man on earth.

There could be several questions about the last two episodes. It is a known phenomenon that the manna that HaShem provided from heaven was miraculously capable of satisfying any culinary desire or craving. If that is true, then why did these rabble rousers not satisfy their cravings with the manna? The answer to this question is found in the sentence “hitavu taava” (they developed a craving). The Chofetz Chaim explains this to mean they craved for craving. Although they had no reason to crave, they wished for a craving. These ungrateful rebels craved foods that would increase their appetite to enable them to gorge themselves with meat, fish, etc. This is confirmed by the name given to this particular town “Kivrot Hataava”  ─  the graveyard of craving, instead of Kivrot HaMitavim of the cravers.

In the last episode, HaShem rebuked Miriam and Aharon for slandering Moshe. There is much misunderstanding as to exactly what took place and how Aharon, who was a Rodaf Shalom (pursuer of peace) could be involved in slander ─ especially about his own brother. Rashi explains that at Mount Sinai, HaShem commanded Moshe to separate from his wife so that he might constantly be in a state of tahara (purity) so that the words of HaShem could come to him without advanced notice. Moshe told no one about this, other than his wife (Tziporah). Because of his great humility, he refrained from notifying his brother and sister about this personal commandment, lest he portray himself to them as a superior prophet.  Moshe’s wife, however, was no longer able to contain herself and confided in Miriam who, in turn, went to Aharon (the pursuer of peace) to save this marriage. She claimed that “we too are prophets and yet HaShem did not command us to separate from our spouses; so why does Moshe hold himself superior?” Although this complaint about Moshe may have been well intended for the purpose of saving a marriage and for the benefit of Moshe’s wife who was a “Cushite” ─ beautiful and well-mannered, and therefore unworthy of this treatment ─ HaShem still considered this to be slander because it was said against Moshe who was “more humble than any man on the face of the earth.” HaShem therefore punished Miriam with Tzaraat (a form of spiritual leprosy) because she was the one to initiate the slander. This teaches us that slander is evil, even if it is well intentioned.

The worst punishment, however (which they both received) was “and HaShem’s anger was upon them and he departed.”  No punishment is worse than the departure of HaShem’s presence. As this week’s Haftorah (Zechariah II:14) confirms:  “raani v’simcha bat Tzion ke hi-n’ni vaw v’shachanti vtohchaik n’uum-HaShem” (Sing and rejoice, O daughter of Zion; behold, I come, and I will dwell among you said the Lord). A true simcha comes only through the presence of HaShem.

HaShem suddenly appeared to Aharon and Miriam before they had a chance to purify themselves. They both panicked and began to search for water in which to purify themselves. HaShem taught them a good lesson here:  that Moshe, indeed, had to be pure at all times and that, indeed, he was a superior prophet. Consequently, they should not have passed judgment on a prophet who was HaShem’s faithful “servant” and who, as a Ben Bayit (close associate of HaShem), was constantly in the presence of HaShem. The Ramban adds that HaShem taught them another lesson: he who is humble is worthy of G-d’s intervention. HaShem will demand the respect of the humble from others.

Aharon pleads with Moshe ─ since they are his brother and sister all born from the same mother ─ not to allow part of their flesh to become a “corpse” (a metzorah is regarded as a corpse). Moshe responds by offering a mere five-word prayer for Miriam so as not to seem to be favoring his sister ─ the way in which a long prayer might convey (Rashi). It is interesting to note that Moshe was described as “more humble than any man,” while King Solomon was “wiser than any man.” Both of these qualities are intertwined.  For a wise man cannot be wise, unless he is also humble; and humbleness surely requires wisdom.

Shabbat Shalom.

Rabbi Dovid Sochet would like to share a Torah thought on this week’s Torah Portion,

Dvar Torah — Behaloscha
Rabbi Dovid Sochet

Parshas Behaloscha: Vanquishing Your Own Dragon

The Torah uses a somewhat puzzling expression when speaking about the humble nature of Moshe, the greatest of all the prophets.  The pasuk [1] reads - "and the man Moshe was most humble, above all men on the face of the earth." The word “Viha-ish" - "and the man” is seemingly superfluous. The Torah could have stated "Moshe was very humble," or, "the man (referring to Moshe) was exceedingly humble”...”The use of the combined phrase "The man" and "Moshe" appears awkward and unnecessary.

The Degel Machne Ephraim [2] quotes his grandfather the Ba’al Shem Tov [3] as saying, “Moshe Rabbenu was not born with a natural inclination to be righteous. On the contrary, he was endowed with a vile disposition and he had to struggle with urges to commit all possible acts of malevolence and vice.  But Moshe prevailed over his natural tendencies, and instead he managed to apply every negative aspect of his personality toward righteousness.

A Midrash is recounted in the sefer Ohr Pnei Moshe [4]: an Arabian king heard about the greatness of Moshe who led Bnei Yisroel out of Egypt. He was informed that the leader of the Bnei Yisroel was exceptionally kind, gentle, wise and scrupulously honest. The king wished to know what such a man would look like. He commissioned an artist to go to the Israelite camp and paint a portrait of Moshe.

When he viewed the artist's portrait of Moshe the king was dismayed for he saw what appeared to be the portrait of a mass murderer (the king possessed the knowledge of physiognomy - recognizing a person’s character traits by looking at his face). "How can this be?" shouted the king. "This portrait is of a capricious man, evil to the core. It cannot be a true representation of Moshe who is so widely admired!" The artist insisted that the evil degenerate in the portrait was indeed none other than Moshe. The king could not believe this and to resolve the matter he traveled to the Jewish people's camp in order to see Moshe in person. When the king arrived he was astonished to find out that the artist had in fact painted an accurate likeness of Moshe. The king gained an audience with Moshe of whom he asked to reconcile the rendering of his visage with Moshe's true character.

Moshe responded by saying that the evil depicted in the sketch was not fallacious. What appeared in the rendition of his face was truly there. Those evil characteristics were a part of him since birth. However, it was precisely because he could contain and control his natural evil instincts, that Hashem chose him to lead the Nation of Israel. Moshe had proven that he could conquer those evil impulses within him and transform them to good [5].

This premise is also mentioned by the Ohr HaChaim HaKadosh [6], who writes [7], “Moshe’s excellence in all virtues was due entirely to his fear of Hashem. Nothing in the natural makeup of his character aided him in attaining this excellence. One might mistakenly think that he was naturally humble. Therefore the Torah gives testimony to the fact that his successful efforts were due entirely to Moshe's fear of Heaven.”

Chazal teach us [8] that there is a difference in the natural character makeup of Kohanim and Levites. Kohanim have the natural characterization of chesed-kindness. Levites on the other hand are distinguished with the attribute of gevurah – strength- which is at times expressed as severity and din – harsh judgment.

With this, Reb Ahron II of Karlin [9] explained the words of Chazal [10] on the verse [11 – Pinchus the son of Eluzur the son of Ahron the Kohen/Priest, - "it is wholly just that he should receive this reward. Pinchus was a grandson of Ahron the ‘Kohen’ therefore he was naturally a soft person geared to love and kindness. Nonetheless he committed a violent act; he slew Zimri, an act of extreme din / judgment, in order to quash the wrath of Hashem caused by the sins of the Jewish people. His worthiness of reward is deemed "wholly just" alluding to the fact that Pinchus for once acted in pursuit of "justice" , for Hashem’s sake,  a break from  his natural tendency toward gentleness and kindness.    

There are several Hebrew terms for man in the Torah, among them are the following: and - Ish and Adam. Each are reflective of different human tendencies. Ish represents a person of accomplishment, strength and renown. Such a person would tend to be self-important or conceited. Adam represents "afar" – dust, as the pasuk says [12] –"Hashem the Lord formed man (HaAdam) of the dust (afar) of the ground. This represents man's capacity for humility, to be as dust.  

The Pasuk is telling us that ‘Viha-ish – the "man" Moshe,   using the term "Ish" indicating that he was by nature confident and strong, as he was born a Levite, endowed with  the tendency of  gevurah/strength, . The term "Ish" is also consistent with the nature to be conceited, as stated.  Nonetheless, continues the Posuk, ‘Moshe was humble’ more so than any man, even more than any "Adam"- one born with the tendency of "adama" 'on the face of the earth', signifying someone who is humble by nature, one who considers oneself no more than dust and dirt. Moshe's modesty exceeded even that of someone whose natural personality was defined by meekness. It is this capacity to conquer one's nature and act in the totally opposite fashion to that nature is what the Torah wishes to convey while describing the extent of Moshe's humility.

One may suggest that this is also insinuated in the words of the Rambam [13].  “Each person is fitting to be righteous like Moshe, our teacher”. The intent is also that everyone has the capability to completely change and break their nature.

Rabbi Yisrael Salanter [14], remarked that it is easier to learn and master the whole Talmud than to change one negative character trait and Moshe Rabbeinu can be our inspiration. It's work for a
lifetime, but it's what Hashem expects of us.

Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com with any questions and comments.
 
Good Shabbos

Rabbi Dovid Sochet

[1] Bamidbar/Numbers 12:3

[2] Rabbi Moshe Chaim Ephraim of Sudlykow 1748-1800, see Degel Machne Ephraim parshas Ki Sisa 34:35

[3] Rabbi Yisrael ben Eliezer the Baal Shem Tov ["master of the good Name"], 1698-1760. He founded the Chassidic movement. He authored no books, although his disciples disseminated his teachings in lectures and in published form.

[4] Rabbi Moshe of Psehvorsk 1720-1806, see Ohr Pnei Moshe Parshas Chukas

[5] This story is also mentioned by the Tiferes Yisroel (Rabbi Yisroel Lipshutz 1782-1860) on the Mishnah in Tractate Kidushin 4:14. The Tiferes Yisroel’s quotation of this story caused a great uproar as many Seforim saw it as an affront to Moshe’s greatness.

[6] Rabbi Chaim Ben Atar 1696-1743

[7] See Ohr HaChaim Parshas VeZos HaBracha 33:1

[8] See Zohar Chadash 3:48B

[9] 1802-1872, his yahrtzeit falls out this Sunday on the 17th of Sivan.

[10] Bamidbar Rabbah 21:1

[11] Bamidbar 25:11

[12] Bereishes 2:7

[13] Rabbi Moshe ben Maimon ("Maimonides") 1135- 1204. See Mishna Torah, Hilchos Teshuvah 5:2

[14] Rabbi Yisroel Lipkin, known as Reb Yisroel Salanter (1810-1883), he was the father of the Musar movement.  

Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified Mohel.

THE WEEKLY SIDRA- B’HA’ALOSCHA
Rabbi Moshe Greebel

Regardless of how many times the subject of a Jew maintaining the trait of Anivus (modesty) in these mailings is discussed, it can never be discussed enough. The most classical example in the Torah of Anivus is spoken of in this week’s Sidra:

“And the man Moshe was very humble, more than any other men which were upon the face of the earth.” (Bamidbar 12:3)

For, not only is Anivus the most beautiful of characteristics, it is also the answer to most of life’s problems. That is, when our egos begin to rule over us, the end result is always the inevitable strife caused through bickering and squabbling with others. And, it is always best not to unnecessarily demand one’s rights, as the Gemarah in Rosh HaShanah 17a, Yoma 23a, 87b, and M’gilah 28a instructs:

“Rava said, ‘He who forgoes his right is forgiven all his iniquities…..’”

The Gemarah in P’sachim 113b informs us of the following:

“There are three whom HaKadosh Baruch loves: he who does not display temper, he who does not become intoxicated, and he who does not insist on his (full) rights.”

In the Gemarah of Kiddushin 71a we find:

“Rav Y’huda said in Rav's name, ‘The forty two lettered Name (divine name of HaShem) is entrusted only to him who is chaste and meek, middle aged, free from bad temper, sober, and not insistent on his rights.’”

Along these lines, the following episode, dealing with Anivus, is presented from the text Otzar HaChassidus.

Now, it once occurred that the celebrated Admur (Chassidic master) known as the Ohaiv Yisroel (Lover of Yisroel, Rav Avraham Y’hoshua Heshel of Apt, 1748- 1825) of blessed memory, went to the Chasunah (wedding) of Rav Shalom, son of the Rizhiner Rebbe, Rav Yisroel Friedman (1796- 1851) of blessed memory.

While celebrating this joyous event, the Ohaiv Yisroel could not help but notice the affluence of the Rizhiner court- the grand banquet hall, the ornate chandeliers, the spectacular serving vessels at the tables, the splendor of the clothing of the participants, the many servants in attendance, the finely decorated coaches for transporting guests with magnificent steeds attached, and so on. Was this the manner in which an unassuming Jew should live, pondered the Ohaiv Yisroel to himself, especially a Tzadik (righteous man) the likes of the Rizhiner Rebbe?

After the festivities, the Ohaiv Yisroel approached Rav Yisroel, and inquired, “Please, permit me to ask the following. What is the intent of all this affluence in your court? Does it not in fact, seem like haughtiness?”

With patience and serenity, the Rizhiner Rebbe responded in the following manner. “The Torah instructs ‘And the man Moshe was very humble.’ That is, Moshe Rabbeinu reached a perfection in life which no one could comprehend, or equal. Of him, HaShem stated, ‘With him I speak mouth to mouth, manifestly, and not in dark speech; and he beholds the (non physical) form of HaShem.’ (Bamidbar 12:8) And, of all this magnificence of Moshe, the Torah specifies that he was the most humble.”

Changing direction, the Rizhiner continued, “Now, with Shlomo HaMelech, Scripture recounts us with his outstanding wealth, such as ‘And Shlomo had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. And those officers provided provisions for Shlomo HaMelech, and for all who came to Shlomo HaMelech’s table, each one in his month; they lacked nothing.’ (M’lachim I 5:6-7)”

The Rizhiner continued, “Yet, with all this wealth, Scripture attributes wisdom to Shlomo, as it states, ‘For he was wiser than all other men.’ (ibid. I 5:11) But, did Shlomo not also possess Anivus? Why then, does Scripture not praise him with the trait of Anivus, as it did with regard to Moshe?”

The Ohaiv Yisroel carefully listened while the Rizhiner responded to this query with the following Mashal (parable). “It once happened that a magnificently wealthy man was in possession of an item which was very valuable indeed, studded with the finest jewels, it’s price not even conceivable. Yet, this affluent person lived in constant fear of that very costly item being robbed from him. He knew not what to do, until he was advised by a very clever friend to conceal the item in nothing less than a garbage heap. For, no thief could imagine such a precious possession being kept in a lowly place like that.”

“The lesson here,” explained the Rizhiner, “is that we Jews have no item as valuable as Anivus, which the Torah ascribes to Moshe, the choice of all mankind. And, there is no garbage heap worse than haughtiness. This then, is why the Torah conceals the Anivus of Shlomo HaMelech in the garbage heap of wealth and haughtiness, to safeguard it from all loss. Here, in Rizhin, we do likewise!”

And, truth be told, the pinnacle of Anivus is not to wear it publicly for others to see, but to hide it in a most unassuming manner. In conclusion, the Passuk (verse) states:

“Glorify not yourself in the presence of the king, and stand not in the place of great men!” (T’hillim 25:6)

On this Passuk, the Midrash Bamidbar Rabbah 4-20 instructs:

“…..If it behooves a man to comport himself with humility in the presence of a mortal king, how much more so before the Omnipresent?”

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times.

Good Shabbos.

Confidential matters may be sent to Rabbi Greebel at:

 belmar.rabbi@yahoo.com
Also appearing on the website:
The National Council of Young Israel
http://www.youngisrael.org

Torahinsights - Parshas Be’haloscha  

Keep Your Eye on the Ball

By: Rabbi Dov Shapiro

Certified Mohel

I often have the opportunity to help chasanim (soon-to-be husbands) prepare for marriage by studying with them the halachos of Taharas Hamishpacha (laws of family purity). As part of the course of study, I attempt to incorporate some guidance regarding the interpersonal aspects of marriage in addition to the study of the halachos. Young men who have had limited interactions with the opposite gender, can benefit from a perspective on what to expect, what is expected of them, and how to deal with some of the challenges that exist in a marriage.

 I often share with them the anecdote of the young husband who returned from Shul one Friday night with several guests. Upon entering the dining room, he noticed that his wife had forgotten to cover the challa when she set the table. Surprised at this oversight, he called out to her “How could you forget to cover the challa - don’t you realize how important it is to cover the challos so that they should not be embarrassed that we are making the bracha on the wine first?” Ironically he vigorously defended the honor the challa, while ignoring the feelings of his wife.

 Although framed in the context of spousal insensitivity, this story contains a lesson that applies to many situations in life. Well intentioned, we sometimes tend to over-focus on one specific goal and lose sight of the larger context. When that happens, even good intentions can produce unfortunate results that can be insulting, hurtful or damaging to others, which is exactly the opposite of what we were trying to accomplish.

As we find in this week’s parsha, this vulnerability exists even by great people. After single-handedly leading the Jews through the desert for over a year, Moshe Rabbeinu requested that Hashem appoint additional leaders to assist him in taking care of the needs of Klal Yisroel. In response, Hashem chose seventy leaders who possessed the experience and qualifications to assist Moshe. These individuals were then summoned to the Mishkan to receive ruach hakodesh (divine inspiration) which would help them to lead the Jewish people. Two of the chosen men, Eldad and Meidad, in their great humility, deemed themselves unworthy (Rashi 11:26) of prophecy and declined to join their colleagues. Despite their demurral, they received divine inspiration along with the others and began to prophesize unexpectedly. They first prophesized about the impending death of Moshe Rabbeinu and that Yehoshua Bin Nun would replace him and lead the Jews into Eretz Yisroel. When news of this prophecy reached the ears of Yehoshua Bin Nun, he was mortified at the degradation being caused to his beloved Rebbi. Turning to Moshe Rabbeinu, Yehoshua proclaimed “adoni Moshe kla’eim”, my master Moshe should punish these individuals for having uttered such a prophecy. 

The gemara (Eruvin 63a) tells us that at that moment Yehoshua committed the sin of being moreh halacha b’fnei rabo” - issuing a halachic ruling in the presence of one’s Rebbi. This is a violation of the proper derech eretz with which a student should act towards his Rebbi. In Moshe’s presence Yehoshua “ruled” that Eldad and Meidad were deserving of punishment, resulting in Yehoshua himself being punished to never have children. For a man of Yehoshua’s exalted level, such behavior fell short of the expectations the Torah had for him.

How do we understand this incongruity? How can we reconcile Yehoshua’s concern and instinctive defense for the honor of Moshe Rabbeinu, with his simultaneous violation of this honor?  If he was so sensitive to Moshe’s honor, how he could have simultaneously committed a disrespectful act? 

Although it seems counterintuitive, this in fact is the very nature of human beings. We have within us the power to undertake great challenges, to stand up for what is proper, and to work with great determination to achieve the goals we set for ourselves. But sometimes our passion can be a double edged sword. It can motivate and energize us, but unfettered, it can also cause us to lose sight of the bigger picture and cause us to make mistakes. Yehoshua was determined to defend the honor of Moshe Rabbeinu; it was precisely his passionate defense for Moshe’s honor that caused the momentary loss of focus which allowed him to utter words of disrespect to Moshe, undermining the very mitzvah he was trying to fulfill.

If we reflect on own actions, we may find similar patterns in our behavior. A loving parent, in a well meaning attempt to correct a child’s improper behavior, may demonstrate anger, impatience, and insensitivity to the child she is trying to instruct. When a parent allows her rebuke to belittle a child, not only is it an opportunity lost, but the damage done outweighs any benefit contained in the “lesson”.  A teacher, whose passion for his lesson causes him to focus only on the subject matter rather than the nature, needs, and moods of his students, can create long lasting resentment and disenchantment rather than love for the subject matter.  

While good intentions are a great starting point we need to keep our emotions under control and stay aware of constantly shifting circumstances. As in sports, to succeed in life, setting the right goal is only the first step; you also need to keep your eye on the ball.

Good  Shabbos

Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com.  To receive an email of his weekly parsha column, e-mail DSMohel@gmail.com.

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