jzlrda %32 JERUSALEM in/out times for Shabbat Parshat B'HAALOT'CHA 4 Plag Rabbeinu Tam website: Two Tablets of Testimony

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1 website: Two Tablets of Testimony 1277 jzlrda ('a) 'b wxt :zea` g"ryz'd oeiq h"i JUNE 1-2 '18 e"dl JERUSALEM in/out times for Shabbat Parshat B'HAALOT'CHA 4 7:05PM Plag 6:17PM %32 8:22PM Rabbeinu Tam 8:58PM OU Israel Center 22 Keren HaYesod POB Jerusalem (02)

2 ParshaPix PPexplanations further on and on click on either PPx link ' By now, the range of nights for saying Kiddush L'vana for Sivan, has ended. You either did (we hope) or you didn't (chaval). On the 20th of Sivan, over 50 Jewish men and women were burned at the stake in Blois France, 1171, as a result of the first ritual-murder trial in Europe. Rabbeinu Tam declared a fast day to mark the event. The day was confirmed as a fast day centuries later, in Poland, following the murder of thousands of Jews during the Chmielnicki massacres, 1648 (TAT V TAT). On 20 Sivan 5742, the costliest battle of the Lebanon War, the battle of Sultan Yakub, with 30 IDF dead - including Yair Landau HY"D, in whose memory of library is named - and 3 longterm (and still) MIA. A sad day, not a required fast today, some siddurim have s'lichot for the day.

3 Candles Plag B'HAALOT'CHA Havdala SH'LACH 7:05 6:17 Yerushalayim / Maale Adumim 8:22 7:09 6:20 8:26 7:21 6:14 Aza area (Netivot, S'deirot, et al) 8:24 7:24 6:17 8:27 7:20 6:13 Beit Shemesh / RBS 8:23 7:24 6:16 8:27 7:19 6:12 Gush Etzion 8:22 7:23 6:15 8:26 7:22 6:14 Raanana / Tel Mond / Herzliya / Kfar Saba 8:25 7:25 6:17 8:28 7:20 6:13 Modi'in / Chashmona'im 8:24 7:24 6:16 8:27 7:22 6:15 Netanya 8:26 7:26 6:18 8:29 7:18 6:13 Be'er Sheva / Otniel 8:22 7:21 6:16 8:26 7:21 6:14 Rehovot 8:24 7:25 6:17 8:28 7:05 6:14 Petach Tikva 8:25 7:09 6:17 8:28 7:21 6:13 Ginot Shomron 8:24 7:24 6:16 8:27 7:13 6:15 Haifa / Zichron 8:26 7:16 6:18 8:30 7:20 6:12 Gush Shiloh 8:23 7:23 6:15 8:26 7:20 6:14 Tel Aviv / Giv at Sh muel 8:25 7:23 6:18 8:28 7:20 6:12 Giv'at Ze'ev 8:23 7:23 6:16 8:26 7:19 6:12 Chevron / Kiryat Arba 8:22 7:23 6:15 8:25 7:22 6:14 Ashkelon 8:25 7:25 6:18 8:28 7:21 6:14 Yad Binyamin 8:24 7:24 6:17 8:27 7:11 6:13 Tzfat / Bik'at HaYarden 8:24 7:15 6:16 8:28 Rabbeinu Tam (J'lem) - 8:58pm next week - 9:01pm

4 There are going to be several points presented here (hopefully). Some minor and some major. Let's take it slow. It's mid-sivan, and we are talking about Pesach Sheni because it is in this week's sedra. A month ago, mid-iyar, Pesach Sheni was (or at least, could have been) a hot topic, because IT WAS PESACH SHENI. For example... PESACH SHENI specific times. Those mitzvot can be done at any time. But then there are mitzvot that are very time-specific. The tenth of Tishrei is Yom Kippur. Not the day before and not the day after. Just that day. You miss it for some reason - it better be a good reason - then hopefully, next year it will work out better. A month earlier, mid-nisan, specifically on the last day of Chol HaMoed Pesach, a good topic to review and to speak about, was... Pesach Sheini. Because the Torah reading of the sixth day of Pesach is taken from B'haalot'cha. Now, really, we can study any Torah topic we want at any time of the year. The topic of study does not have to match the calendar or the parsha of the week. But the fact is, we tend to be able to concentrate better on a topic when it is connected to something. Pesach Sheini is just an example. A bigger example might be Matan Torah and/or the Aseret HaDibrot. That plugs in nicely to Parshat Yitro (and Mishpatim and Ki Tisa). And, of course, it and they are a great topic for Shavuot (duh!) And then a couple of months later, there is Parshat Va'etchanan. Just an observation. Build a Sukka in some places outside of Israel, and it is possible that it will rain for the entire seven days that we are commanded to dwell in a Sukka. Then, on Shmini Atzeret, the sun comes out, the weather is perfect for dwelling in the Sukka. Nice try, but, again, better luck* next year. In this week's sedra, there were a few fellows who could not participate in Korban Pesach. And, they had the Torah's number one legitimate excuse and reason to miss it. No foul at all. But these fellows (many speculate that the were cousins of Moshe and Aharon. And not only were they excused for being Tamei, their defilement came in the performance of a great mitzva - tending to the burials of Nadav and Avihu. But they came to Moshe with a 'complaint'. Why should we miss out...? Okay, what about Pesach Sheini. A couple of things, at least. We have mitzvot that are not pinned to Moshe could have explained the obvious issues of AVAR YOMO BATEIL KORBANO. Not their fault. Completely blame-free. OU Israel Center TT 1277 page 4 M B'HAALOT'CHA 5778

5 But that's not what happened. Moshe honored these fellows with asking Hashem to address them - so to speak. And their answer was something that is technically surprising and unique. They got another chance to do the mitzva the so much desired to do. Not exactly. But close enough. Sedra Summary presents Pesach Sheni - we don't need to go over the details here. But there are still two points to make clear. The Korban Pesach that we are commanded to bring on the afternoon of the 14th of Nisan, can only be brought in the afternoon of the 14th of Nisan. And it can only be eaten at night of the 15th of Nisan, together with Matza and Maror. Doesn't matter how much you really want to do it. If you miss its timeslots, that's it. HOWEVER... One who missed Korban Pesach in Nisan, has a new obligation - he is to bring Korban Pesach on the 14th of Iyar. Offering the Korban then is very similar to what everyone else had done the previous month. Eating that following night is significantly different - but that's not the point here. Here's the real point of this Lead Tidbit: What exactly happened when those men who were T'mei Meit came before Moshe with their 'complaint'/request? Is it possible that G-d 'invented' Pesach Sheini on the spot in order to pacify or reward these men for their positive attitude towards mitzvot in general. Towards that mitzva that expresses our gratitude and appreciation to G-d for taking us out of Egypt? Don't think so. Not the way G-d works. The Torah predates the whole world. G-d asked Moshe to stay with Him after Revelation at Sinai. Moshe did. For forty days and forty nights. No food or drink. (Not even refreshments like we serve all night on Shavuot.) During those 40 days, one of the mitzvot that G-d taught Moshe, that He told him would be part of the Torah - was Pesach Sheini. Did Moshe forget it? Did he defer to G-d because of the importance of the situation? Could be. But Pesach Sheini was not an afterthought. G-d doesn't do afterthoughts. SOF MAASEH B'MACHSHAVA T'CHILA - what happens later was in G-d's thought from the beginning. Same goes for the Laws of Inheritance. Tz'lofchad's daughters did not catch G-d off guard. No such thing. The Laws of Inheritance were part of Torah MiSinai. Perhaps they were held back from the people and presented as a testimonial to the feelings of the five daughters about Eretz Yisrael. Even though this Lead Tidbit has taken more room and words than usual, there is still a lot more to say. If bringing up the topic for new discussion has been accomplished, then that's good too. Food for thought. B'TEI-AVON. OU Israel Center TT 1277 page 5 M B'HAALOT'CHA 5778

6 B'haalot'cha 36th of the 54 sedras; 3rd of 10 in B'midbar Written on 240 lines, ranks Parshiyot; 11 open, 5 closed One of the parshiyot (a S'TUMA) is separated from the parshiyot before and after it by more than blank space (as is usual) - namely, backwards NUNs. Consequently, it is the "loneliest", most isolated of all parshiyot in the Torah 136 p'sukim, ranks 11th, 4th in Bamid words, ranks 12th, 3rd in Bamid letters, ranks 12th, 4th in Bamid. 5 mitzvot; 3 positives, 2 prohibitions. To illustrate the "lopsided" distribution of mitzvot in the Torah, B'haalot'cha has more mitzvot than 28 other sedras, and fewer mitzvot than 25 sedras. Only 5 mitzvot and it's in the top half. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. Kohen - First Aliya 14 p'sukim - 8:1-14 [P> 8:1 (4)] Aharon is instructed to tend the lamps of the Menora. 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 N'si'im stand out all the more, since, on a P'SHAT level, it is sort of redundant (not quite) in B'haalot'cha. Ramban sees in this portion an allusion to a future generation when descendants of Aharon (the Hasmoneans) (re)dedicated the Mikdash by lighting the Menora (which also lasts much longer than Mishkan-related gifts). 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 (in Eretz Yisrael) 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. OU Israel Center TT 1277 page 6 M B'HAALOT'CHA 5778

7 All-in-all, this opening parsha is a strong REMEZ to Chanuka from the Torah. And the point is driven home by the fact that the haftara of B'haalot'cha is also the haftara for Shabbat Chanuka. (And the beginning of this week's sedra is part of the Torah reading of the 8th day of Chanuka.) The Menora is described again with specific reference to the wicks (flames) of the lamps facing the "face (central stalk) of the Menora". From the terms B'HAALOT'CHA and HE'ELA NEIROTEHA, Rashi teaches us that there was a step stool of sorts in front of the Menorah which the Kohein tending and lighting the Menorah ascended for that purpose. Commentaries ask why this was necessary, since the Menorah was 18 T'fachim tall. That's three Amot, approx. 170cm, a height that a man would not need a step stool to reach. The answer is that the Kohein Gadol was forbidden to raise his hands above the TZITZ he wore on his forehead and the step stool prevented him from inadvertantly raising his hands too high. [P> 8:5 (18)] 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 bodily hair as part of their purification process), cleansing their clothes, and various sacrifices and ceremonies accomplish this command of "separation of the Leviyim". Levi - Second Aliya 12 p'sukim - 4:38-49 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 unanimously 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". [S> 8:23 (4)] From age 25 until 50, the Levi was eligible for Mishkan service. (From 25 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 OU Israel Center TT 1277 page 7 M B'HAALOT'CHA 5778

8 Levi continued beyond that age. Note too that the carrying "thing" was only during the time of the portable Mishkan and has no relevance to the Beit HaMikdash.) Shlishi - Third Aliya 14 p'sukim - 9:1-14 [P> 9:1 (8)] 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 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 during the entire Wilderness period. This was due to the decision not to circumcise the males born in the Midbar since traveling (which was always a possibility) might put the babies at risk. Nonetheless, the fact that no KP was done during the Midbar period except for the first year, is considered a shame to the People of Israel. This is one explanation to the episodes being out of order. OTOH, if it is so that the mitzva of Korban Pesach really applied only after entry into Eretz Yisrael, then we'd say that this first annual KP was an exception and that we'd need another explanation as to why the census is recorded first. And such explanations exist. 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 likely that the people who were Tamei on the 14th of Nissan were the cousins of Nadav and Avihu, who tended to their bodies on the 8th of Nissan, when they (Nadav and Avihu) were stricken dead for bringing a "strange fire" into the Mishkan. The 14th of Nissan would be their 7th day of impurity and as such would be ineligible to partake of the Koraban Pesach (even though they could be Tahor by nightfall). In other words, being Tahor for the eating of KP is not enough to permit participation in KP - one needs to be Tahor when the KP is offered in the afternoon of the 14th. It is important to understand that the laws of Pesach Sheni are part of the original Torah misinai. However, they were not revealed to the People until this point. And it was done at this point to honor those who "complained". Contrast this kind of complaining with the other kind that unfortunately occurs too many times in Bamidbar. [P> 9:9 (6)] A person who is "tamei" or far away from the Mikdash and is OU Israel Center TT 1277 page 8 M B'HAALOT'CHA 5778

9 unable to bring KP shall bring a KP on the afternoon of the 14th of Iyar [380, A57 9:11] and eat it that night [381, A58 9:11] with matza and maror. Nothing of it may be left over for the morning [382, L119 9:12] and no bone of it may be broken [383, L122 9:12]; all rules of KP apply to this Pesach Sheni (actually there are differences concerning peripheral details, but the korbanot themselves are the same). Intentionally not bringing KP is punishable by "karet" (excision). Although the Torah mentions two specific "excuses" for not bringing KP, anyone who did not bring KP for any reason - even including intentionally - is eligible and obligated (men are obligated; KP2 is optional for women) to bring Pesach Sheni. This Divine second chance is available EVEN to the intentional violator. There are distinctions concerning Kareit depending upon why a person did not do Korban Pesach the first and the second time. The Torah once again emphasizes that there is one law for the born-jew and the convert. R'vi'i - Fourth Aliya 19 p'sukim - 9:15-10:10 [S> 9:15 (9)] 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 they stayed in one place 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. [P> 10:1 (10)] G-d commanded Moshe to fashion two silver trumpets to be used to assemble the People (or their leaders) and to signal their movement. The T'KI'A sound on both trumpets was a call for everyone to gather to Moshe. The T'KI'A 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 (with T'KI'A before and after) for each camp (of three tribes each). Kohanim are charged with the mitzva of sounding the trumpets when called for. The above-mentioned purposes of the trumpets applied to the generation of the wilderness only, but the mitzva for future generations concerning the OU Israel Center TT 1277 page 9 M B'HAALOT'CHA 5778

10 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 [384, A59 10:9,10]. When does the mitzva apply? The blowing of the CHATZOTZROT in the Beit HaMikdash, to accompany certain korbanot, obviously applies when we have the Beit HaMikdash. 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 the Chatzotzrot, and therefore we cannot fulfill this mitzva on that "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 Contemporary Halachic Problems mentions a fascinating opinion on this topic. Rather than Eretz Yisrael per se or the Mikdash being a pre-requisite for this mitzva (the blowing in times of national crisis aspect of the mitzva), it is Jewish sovereignty in Eretz Yisrael that activates the mitzva. Therefore, according to this opinion, we are dealing with a mitzva - maybe the only one - that reactivated for us on a D'Oraita level, in In fact, the Rabbinate in Israel has, on occasion, decreed that the Chatzotzrot (from the Temple Institute in the Old City) and Shofar (many) be blown during times of national peril. May we be privileged to the reactivation of the full mitzva of the CHATZOTZROT, and may we soon hear their happy blasts in the Beit HaMikdash, on`,epinia dxdna. Baal HaTurim comments that the two Chatzotzrot correspond to Avraham and Yaakov, each of whom fought successful battles. He also says that the Chatzotzrot were silver and not gold, so as not to remind G-d (so to speak) of the KOL HAAM B'REI'O, the sound of the people shouting, associated with the golden calf. Chamishi 5th Aliya 24 p'sukim - 10:11-34 [P> 10:11 (18)] On the 20th of Iyar in the year following the Exodus, the Cloud lifted from the Mishkan (for the first time). The People of Israel traveled 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, OU Israel Center TT 1277 page 10 M B'HAALOT'CHA 5778

11 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, and Binyamin followed by the "camp collectors", Dan, Asher and Naftali. (This description conforms to the simple reading of the text and one of the Talmudic opinions as to how the people traveled in the Midbar - viz. linearly. There is another opinion that they traveled as they camped, in the square formation.) [S> 10:29 (6)] Moshe informs his father-in-law Yitro (here called Chovav) of Israel's traveling plans and asks him to come along. Yitro declines the invitation and returns to his home. The People travel from Sinai for three days, led by the Aron which was 'searching' for a resting place, so to speak. G-d's Cloud accompanied and protected them. 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 Eretz Yisrael. But then we started messing things up. Shishi - Sixth Aliya 31 p'sukim - 10:35-11:29 [*S*> 10:35 (2)] 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 brackets" indicate its abnormal placement. Other commentaries point out that the split in the book is between the "good stuff" in the first part and the "bad episodes" in the second part. [P> 11:1 (15)] Next follows another "black period" in the early history of the Nation - the Complaints. The People complained and were punished by fire. Moshe pleaded for the people and G-d stopped the punishing fire. 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. This angered (so to speak) G-d greatly. 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. [P> 11:16 (7)] 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 OU Israel Center TT 1277 page 11 M B'HAALOT'CHA 5778

12 Moshe would not have to lead the people 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. [P> 11:23 (13)] 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 as in the other instances. Sh'VII 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, when G-d's anger was manifest in a devastating plague that struck the People. The location became known as Kivrot Hata'ava, because that is where the "complainers" were buried. [P> 12:1 (3)] Miriam speaks critically against Moshe to Aharon by belittling Moshe's unique stature among prophets and people. [S> 12:4 (10)] G-d rebukes them (Miriam and Aharon) 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 behalf of Miriam. [P> 12:14 (3)] The People delay their travels for the week of Miriam's isolation. 81 years earlier, 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, as the people of Israel stand-by for her. The Mishna points out that good deeds OU Israel Center TT 1277 page 12 M B'HAALOT'CHA 5778

13 are thusly rewarded. On the other hand, the Torah in D'varim 24:9 tells us to remember what G-d did to Miriam on our way from Egypt. This becomes a classic warning against speaking LASHON HARA. The Baal HaTurim further points out that the pasuk describing Miriam's vigil at the river, consists of 7 words, corresponding to the 7 days that the people waited for Miriam to "heal". The People move to the Paran desert. The last 3 p sukim are reread for the Maftir. 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 counter-point to the description of the Menora of the Mishkan at the beginning of the sedra. The Haftara also tells about a Kohen Gadol (Yehoshua in the haftara; 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 Zecharia in explaining that vision: "Not by might nor by power, but by My spirit..." Only when we act prop- erly, which also means differently from other nations, will we merit the Geula. This does NOT mean that we shouldn't have a well-trained army. We have it B"H and we need it. (This is also the haftara of Shabbat Chanuka - the first one, if there are two.) This week's haftara is one that is quite familiar to us as it is read twice each year - on Shabbat Chanuka as well as on this Shabbat, Parshat B'ha'alot'cha. The common thread that connects the two Shabbatot is the navi Zecharya's vision of the menorah, the symbol of Chanuka and the opening parsha of B'ha'alot'cha. Understanding the prophet's call to the nation to rejoice over the impending return of Hashem's Sh'china, divine presence, that will once again dwell in their midst, is a source of disagreement among the meforshim. Most see this as a prediction of the imminent construction of Bayit Sheni, the Second Temple, and Hashem's reassuring message that He supports their undertaking. Zecharya, a navi who prophesied during the early Second Temple era, encouraged the people to rebuild the destroyed Beit HaMikdash, focusing primarily on the need to retain a level of sanctity they had failed to keep during the First Temple. This message was similar to that of his OU Israel Center TT 1277 page 13 M B'HAALOT'CHA 5778

14 contemporary, the prophet Chagai, who also reassured the people that Hashem would be pleased with the construction of the new Temple. Each navi, however, emphasized a different element necessary for the project. Chagai urged the nation to take practical steps and begin the construction while Zecharya focused upon the spiritual change that would be necessary to keep Hashem's presence dwelling within Israel. The 15th century commentator, Don Yitzchak Abarbanel, differs with most of the parshanim and sees the vision of Zecharya as one that was not meant to describe the events that awaited the prophet's generation but, rather, one that was describing the final redemption in the future. Indeed, he suggests, the prophet was telling the people that Hashem's call for them to rejoice was based upon the fact that the final redemption would not be as the past ones for, once redeemed, Israel would never again be exiled (an understandable explanation from one who was exiled himself three separate times!). The Abarbanel remains consistent in his approach when, in the third pasuk of the haftara, the navi states: "v'nachal Hashem et Yehuda chelko al admat hakodesh ", a statement explained by most meforshim as meaning that Hashem will take Yehuda as His heritage. But Abarbanel explains this phrase as a promise, no, a guarantee for the future that "Hashem will grant Yehuda his portion in His Holy Land " It was this commentary that moved me to write this article. The Abarbanel, a remarkable leader of the Jewish community in Spain, a man who chose to join his people into exile from 1492 and wandered to Naples then to Messina and then to Corfu and from there to Monopoli and finally to Venice, the exceptional Rav knew all too well what it means to be exiled. And he shared with us it means to be redeemed. Redemption for the Jews has come, he predicts, when Yehuda will once again be granted independence, a return to "his portion", in the Holy Land. I imagine that Don Yitzchak looks down upon us today with a smile on his lips and a tear in his eyes. His peirush has been realized. His people have been given back their portion. Never to be exiled as he was, nor be forced to wander, as he did. The message of the menorah has been realized. It was not with an army or military strength that the holy people returned to their holy land. It was with the holy spirit that that dwelled within them, generation after generation, reminding them of the dream that Zecharya left with them. A dream that we in Israel live each and every day. Probing the Prophets, weekly insights into the Haftara, is written by Rabbi Nachman (Neil) Winkler, author of Bringing the Prophets to Life (Gefen Publ.) OU Israel Center TT 1277 page 14 M B'HAALOT'CHA 5778

15 mgpn ixac Divrei Menachem What can we learn from two seemingly disparate incidents in this week's Parsha and Haftara? Both concern personalities associated directly or indirectly with the position of the Kohen Gadol. In the first scenario, Miriam, together with her brother Aharon, instigates Lashon Hara concerning Moshe's lack of intimacy with his wife, Tzippora. Since, like Moshe, they both had prophetic powers and continued their lives in a normal fashion, they could not forgive Moshe for his abstinence. Little did they understand that Moshe always had to be ready at a moment's notice for the word of G-d, a circumstance that forced him to be in a pure state at all times. For her slander, Miriam is punished with Tzara'as. But for Moshe's prayer, she would have been permanently afflicted. However, after seven days of solitary confinement, Miriam returns to the camp. In the Haftara, the Kohen Gadol Yehoshua has been punished for not chastising his sons who married gentiles; he is seen in Zecharia's dream in soiled clothes. But Hashem gives him another chance and now he is appointed in the clothes of the Kohen Gadol, conditional on his maintaining loyalty to Hashem. In both instances, two prominent leaders failed in their responsibilities as role models; in both cases, the "soiled" individuals are restored to their ennobled status. In Miriam's merit, Hashem supplied water (symbolic of Torah) in the desert; in Yehoshua's merit, Zechariya had a vision of the Temple restored, also symbolic of Hashem's beneficence. May we, too, be worthy that our iniquities be forgiven and that in our merit, Hashem will shine His light upon us. OU Israel Center TT 1277 page 15 M B'HAALOT'CHA 5778

16 Faith and Friendship In this week's parsha Moshe reaches his lowest ebb. Not surprisingly. After all that had happened - the miracles, the Exodus, the division of the sea, food from heaven, water from a rock, the revelation at Sinai and the covenant that went with it - the people, yet again, were complaining about the food. And not because they were hungry; merely because they were bored. "If only we had meat to eat! We remember the fish we ate in Egypt for free - and the cucumbers, melons, leeks, onions and garlic." As for the miraculous "bread from heaven", although it sustained them it had ceased to satisfy them: "Now our appetite is gone; there's nothing to look at but this manna!" Any leader might despair at such a moment. What is striking is the depth of Moshe's despair, the candour with which he expresses it, and the blazing honesty of the Torah in telling us this story. This is what he says to God: "Why have You brought this trouble on Your servant? What have I done to displease You that You put the burden of all these people on me? Did I conceive all these people? Did I give them birth? Why do You tell me to carry them in my arms, as a nurse carries an infant, to the land You promised on oath to their ancestors? If this is how You are going to treat me, please go ahead and kill me - if I have found favour in Your eyes - and do not let me face my own ruin." Every leader, perhaps every human being, at some time in their lives faces failure, defeat and the looming abyss of despair. What is fascinating is God's response. He does not tell Moshe, "Cheer up; pull yourself together; you are bigger than this." Instead He gives him something practical to do: "Gather for Me seventy of the elders of Israel I will take some of the spirit that is on you and put it on them; and they shall bear the burden of the people along with you so that you will not bear it all by yourself." It is as if God were saying to Moshe, "Remember what your father-in-law Yitro told you. Do not try to lead alone. Do not try to live alone. Even you, the greatest of the prophets, are still human, and humans are social animals. Enlist others. Choose associates. End your isolation. Have friends." What is moving about this episode is that, at the moment of Moshe's maximum emotional vulnerability, God Himself speaks to Moshe as a friend. This is fundamental to Judaism as a whole. For us God is not (merely) Creator of the universe, Lord of history, OU Israel Center TT 1277 page 16 M B'HAALOT'CHA 5778

17 Sovereign, Lawgiver and Redeemer, the God of capital-letter nouns. He is also close, tender, loving: "He heals the broken-hearted and binds up their wounds" (T'hilim 147:3). He is like a parent: "As a mother comforts her child, so I will comfort you" (Yeshayahu 66:13). He is like a shepherd; "Though I walk through the valley of the shadow of death I will fear no evil for You are with me" (T'hilim 23:4). He is always there: "God is close to all who call on Him - to all who call on Him in truth" (T'hilim 145:18). In 2006, in the fittingly named Hope Square outside London's Liverpool Street Station, a memorial was erected in memory of Kindertransport, the operation that rescued 10,000 Jewish children from Nazi Germany shortly before the outbreak of war. At the ceremony one of the speakers, a woman by then in her eighties who was one of the saved, spoke movingly about the warmth she felt toward the country that had given refuge to her and her fellow kinder. In her speech she said something that left an indelible impression on me. She said, "I discovered that in England a policeman could be a friend." That is what made England so different from Germany. And it is what Jews discovered long ago about God Himself. He is not just a supreme power. He is also a friend. That is what Moshe discovered in this week's parsha. Friends matter. They shape our lives. How much they do so was discovered by two social scientists, Nicholas Christakis and James Fowler, using data from the Framingham Heart Study. This project, started in 1948, has followed more than 15,000 residents of Framingham, Massachusetts, examining their heart rate, weight, blood levels and other health indicators, on average every four years. Its purpose was to identify risk factors for heart disease. However, Christakis and Fowler were interested in something else, namely the effects of socialisation. Does it make a difference to your health whether you have friends, and if so, what kind of people they are? Their discoveries were impressive. Not only does having friends matter; so too does having the right ones. If your friends are slim, active, happy and have healthy habits, the likelihood is that so will you, and the same is true of the reverse. Another study, in 2000, showed that if at college, you have a roommate who works hard at his or her studies, the probability is that you will work harder. A Princeton study in 2006 showed that if one of your siblings has a child, you are 15% more likely to do so within the next two years. Habits are contagious. They spread through social networks. Even your friends' friends and their friends can still have an influence on your behavior. Jordan Peterson, in his 12 Rules for Life, marshalls his own experience and that of his contemporaries, growing up in the small, isolated town of Fairview, Alberta. Those who chose upwardly mobile individuals as friends went on to success. Those who fell into bad company fared badly, sometimes disastrously. We can choose the wrong friends, he says, precisely because they OU Israel Center TT 1277 page 17 M B'HAALOT'CHA 5778

18 boost our self-image. If we have a fault and know we do, we can find reassurance in the fact that the people we associate with have the same fault. This soothes our troubled mind but at the price of making it almost impossible to escape our deficiencies. Hence his Rule 3: Make friends with people who want the best for you. None of this would come as a surprise to the sages, who pointed out, for example, that the key figures in the Korach rebellion were encamped near one another. From this they concluded, "Woe to the wicked and woe to his neighbour." In the opposite direction, the tribes of Yehudah, Yissachar and Zevulun were encamped near Moshe and Aharon, and they became distinguished for their expertise in Torah. Hence, "Happy the righteous and happy his neighbour." Hence Maimonides' axiom: It is natural to be influenced in character and conduct by your friends and associates, and to follow the fashions of your fellow citizens. Therefore one ought to ensure that your friends are virtuous and that you frequent the company of the wise so that you learn from the way they live, and that you keep a distance from bad company. Or, as the sages put it more briefly: "Make for yourself a mentor and acquire for yourself a friend." In the end that is what God did for Moshe, and it ended his depression. He told him to gather around him seventy elders who would bear the burden of leadership with him. There was nothing they could do that Moshe could not: he did not need their practical or spiritual help. But they did alleviate his isolation. They shared his spirit. They gave him the gift of friendship. We all need it. We are social animals. "It is not good to be alone." It is part of the intellectual history of the West and the fact that from quite early on, Christianity became more Hellenistic than Hebraic, that people came to think that the main purpose of religion is to convey information (about the origin of the universe, miracles, life after death, and so on). Hence the conflict between religion and science, revelation and reason, faith and demonstration. These are false dichotomies. Judaism has foundational beliefs, to be sure, but it is fundamentally about something else altogether. For us, faith is the redemption of solitude. It is about relationships - between us and God, us and our family, us and our neighbours, us and our people, us and humankind. Judaism is not about the lonely soul. It is about the bonds that bind us to one another and to the Author of all. It is, in the highest sense, about friendship. Hence the life changing idea: we tend to become what our friends are. So choose as friends people who are what you aspire to be. ; OU Israel Center TT 1277 page 18 M B'HAALOT'CHA 5778

19 From the Abravanel Jacob Solomon When you go to war in your Land against an enemy who oppresses you, you shall sound short blasts (teruot) of the trumpets. You shall be remembered before the Lord your G-d, and you shall be saved from your enemies (10:9). On the days of your rejoicing and festivals you shall sound long blasts (tekiot) on the trumpets and they shall be a remembrance for you before G-d. (10:10). The occasions when the Torah commanded the public blowing of the trumpets were ones of sorrow on one hand, and ones of joy on the other. The Rambam brings the tradition that times of sorrow and distress do not only include war, but also epidemic and drought. Abravanel explains that the sounds of the short blasts of the trumpets are to arouse repentance; a reminder that sin causes sorrow and suffering. It is cruel for people to view such calamities as mere coincidences, because that will prevent the nation from changing its habits, causing them to continue in the corrupt ways that brought the impending calamity on them in the first place and bring yet more suffering (Hilchot Taanit 1:1-3). Significantly, the Talmud (Rosh Hashana 29a) notes that teruot convey sobbing, wailing. As Ibn Ezra writes, it is the teruah that reminds them to cry out to G-d. What follows is a suggestion. The Torah states that G-d will heed the sounds of the trumpets and react in favor of his people whether they are blown in sorrow, or in joy. However, G-d's attitude towards the blowing of the trumpets is phrased in two different ways. In times of sorrow, the Torah assures that "you shall be remembered" before G-d, implying just on that occasion. In contrast, G-d's regard in times of happiness is much stronger: as Abravanel explains, the unbroken tekiah that is sounded proclaims strength, victory, and the king's forward directives to his people. There, the sounds of the trumpets "shall be a remembrance before G-d". That phrase implies that G-d will view His People's marking their happy occasions with the trumpets, and hold it in their continued, perpetual favor, not just on that occasion. Thus, the Torah implies that the Almighty views the ceremonies rooted in real happiness more positively than those rooted in deep sadness and great need. G-d appears to be less enthusiastic when appealing for His mercy, than when saying a hearty "thank you" because all is going well. In human terms, a real friend is one who shows loyalty and care even when he does not depend on you; when it is not in his immediate interest to connect with you. A OU Israel Center TT 1277 page 19 M B'HAALOT'CHA 5778

20 person who only shows friendship when he needs you is a friend of sorts, but not a real friend. So too is our relationship with the Almighty. The Torah requires us to keep the Mitzvot, and relate to G-d whether times are easy or difficult. As David Hamelech put it: When I am surrounded with the pains of death I find myself in suffering and distress, and I call in the Name of the Lord (T'hilim 116:3-4). However in better times David did not forget to whom he owed his gratitude: How can I thank G-d for all the wonderful things He has brought on to me. I raise the cup of salvation and call in the Name of the Lord (ibid ). n OU Israel Center TT 1277 page 20 M B'HAALOT'CHA 5778

21 The Menora - Symbol of Israel's Eternal Flowering by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva The Menora in the Mishkan was not just a candelabrum to provide light. G-d does not need our light, He is the Light of the Universe. The Menora symbolizes the Eternal Covenant between G-d and the Jewish People. Representing spiritual light, the Menora is a symbol of the unique mission of the Jewish People, as the Prophet Yeshayahu states, "We are to be a Light unto the nations." Rabbi S.R. Hirsh writes in his commentary on Parshat T'ruma, "The Menora made completely of pure gold, symbolizes the timelessness which, as indicated by the Menora's form, is to blossom and develop in the Mishkan of G-d through the spirit of G-d's Torah the Menora symbolizes eternal goodness and truth." According to the Zohar, the Menora represents and symbolizes the "Tree of Knowledge of good and evil" in Gan Eden. This is a remarkable statement in the Zohar because the description of the Menora in Parshat T'ruma is completely in botanical terms. For example, the Torah describes the Menora as made of branches, flowers, petals, and cups. (Sh'mot 25:31-36) According to Kabala, there is a direct relationship between the Menora and a specific plant which grows in the Land of Israel. In fact, there is a plant native to Israel that bears a striking resemblance to the Menora. The plant is called MORIAH in Hebrew. Different species of this plant grow all over the world, but the species found growing in Israel remarkably resembles the Menora, with seven branches! The 7 branches of the Menora represent the 7 branches of wisdom and learning. The symbol of the plant as the Menora represents the belief that the Jewish People will not only survive, but we will continue to blossom and prevail forever. The Menora and the Olive Tree as symbols of peace are seen in the vision of the Prophet Zecharia. Zecharia saw a Menora flanked by two olive trees pouring their oil into the 7 lamps of the Menora. In the 7 flames of the Menorah flickered 7 words which the Angel helped Zecharia to read LO B'CHAYIL V'LO B'CHO'ACH KI IM B'RUCHI - "Not by might, nor by power, but by MY SPIRIT!" (Zecharia 4:6) u OU Israel Center TT 1277 page 21 M B'HAALOT'CHA 5778

22 Walk through the Parsha by Rabbi David Walk It's the Humility Perhaps Yogi said it best, 'It ain't the heat. It's the humility.' That profoundest of pundits, Lawrence Peter 'Yogi' Berra ( ), definitely hit a homerun with this quote. He's famous for so many bon mots. Who can forget 'When you come to a fork in the road, take it', or 'Nobody goes there anymore; it's too crowded', and my favorite, 'Baseball is 90% mental and the other half is physical.' But here Yogi has summed up the essence of leadership even better than his other quote, 'Even Napoleon had his Watergate.' In spite of the fact that Mr. Berra was talking about the weather, his comment beautifully describes the dilemma of leadership. The greatest danger to a leader isn't the 'heat' they must take from the public, the press and other politicians, but is the threat to maintaining their humility. To better understand this predicament in which many leaders find themselves, we must look at this week's Torah reading. Leadership and its travails is the central theme of this week's parsha. Moshe finds himself in a maelstrom of difficulties. He encounters problems from the eiruv rav (non-jewish camp followers), the nation at large, his acolyte Yehoshua and even his siblings. It's during this last impasse that we are informed of Moshe's greatest quality: And the man Moshe was the most ANAV (humble) human being upon the face of the earth (Bamidbar 12:4). To a certain extent, we already knew this fact. When God first approaches Moshe to lead the Jews out of Egypt back in chapters 3 & 4 of Shmot, he demurs repeatedly. Again in our parsha, Yehoshua is concerned that there are leaders (Eldad and Meidad, the perfect names for anyone with twin males) speaking prophecies in the midst of the camp. Moshe's response is perfection for the humble leader, 'Are you zealous for my sake? If only all the Lord's people were prophets, that the Lord would bestow His spirit upon them (Bamidbar 11:29).' Great leaders want the best for their people. They see their role as facilitator for the needs of the people. It's not about them; it's about the people they lead. So, if the people could do better without them, they step aside. That's the anivut or humility ascribed to Moshe. He only took on the role of supreme leader because God demanded it, and he will gladly and gratefully relinquish it to the next generation. Anivut is not William Tecumseh Sherman ( ) telling the Republican Party, 'If nominated I will not run, if elected I will not serve.' Instead, it means that one will do the job until a better candidate comes along. Remember our Sages have advised, 'In a situation where there is no one, make every effort to be that person.' (Avot 2:4) This trait is not to be confused with my favorite verse in the entire Tanach: O, OU Israel Center TT 1277 page 22 M B'HAALOT'CHA 5778

23 humanity, what is good? And what does God seek from you? But to act justly, love kindness and walk hatzne'a (modestly) with your God (Micha 6:8). What a coincidence that it just happens to appear in my bar mitzva haftora, but I digress. What's the difference between anivut (humility) and tziniut (modesty)? They can easily be confused, and in many modern contexts are used interchangeably. However, in their essence there is a profound difference. Anivut is the strength of character to observe oneself objectively. Humility has been associated with many prosocial behavior patterns, most notably generosity and helpfulness. You shouldn't confuse humility with low self-esteem. In one case, the person continually puts themselves down, doubting their worth or ability, but in the other it allows a sharing with others of responsibility and credit. The truly humble person is happy for the success of others. The true anav doesn't need the microphone, camera or spotlight all the time. A person with anivut can dispassionately decide who can best do a job or fulfill a role. Therefore, we can see why Moshe's humility also makes him the greatest leader of all time. Rev. Rick Warren once expressed the idea beautifully, 'Humility is not thinking less of yourself; it's thinking of yourself less.' On the other hand, tzniut is not about who does the job, but how the job is done. The true tzanua goes about life performing tasks quietly and unobtrusively. This kind of modesty comes from an inner strength which doesn't require constant approval. Think about infants who must inform their parents of everything they do or do do. That's important in the still forming personality. But at some point, we must move on from that neediness. I believe strongly that the people who pray the best are those whom we never noticed davening. The need to be noticed contrasts strongly with tzniut. I don't believe that modesty is as important to great leadership as humility, but someone who hogs credit and attention probably won't be a great leader. Moshe Rabbeinu displayed both traits. We see his willingness to share power and responsibility in his interactions with the newly appointed elders, Yehoshua, his father in law Yitro and his siblings. His tzniut isn't as apparent in this parsha, but we saw ample examples of it in Sh'mot, when he carried out his conversations with God as unobtrusively as possible. No showboating was allowed. This contrasts with many other prophets (both Jewish and pagan) who made a big display of their interactions with God. Famed British psychologist, Dr. Russell Razzaque, described the outstanding leadership of Abraham Lincoln, who was famous for sharing power and credit with others, by explaining 'that any leader's first and greatest victory is always that over his (I'll add 'or her') own ego.' Our parsha informs us that Moshe Rabbeinu got there first. Maybe we can get there too and then remember to teach our fabulously gifted progeny that 'it's the humility'. z OU Israel Center TT 1277 page 23 M B'HAALOT'CHA 5778