Parshat Beha'alotecha

Parshat Beha’alotecha

A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. The Torah - Chumash Bemidbar With an Interpolated English Translation and Commentary Based on the Works of the Lubavitcher Rebbe

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PublishedPublished in in the the United United States States of of America America   

The Book of Numbers

Parshat Beha’alotecha

5769/2009 ISBN 978-0-8266-0191-9

This book contains the Hebrew Text of the Torah, and therefore opens and is read

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso בהעלתך Beha’alotecha 36 Shelach Korach Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah בְּהַעֲלֹתְ Beha’alotecha36 Overview

he first half of Parashat Beha’alotecha completes the first part of the Book of Numbers, which describes the people’s formation as an army on the eve of their journey through the desert. The second half of the parashah begins the second part Tof the Book of Numbers, in which we watch the people set out on their momentous trek toward the Promised Land. No sooner do they set out, however, than we see them make a quick succession of mistakes, which continues into the following two parashiot. The tragic result of this downward spiral is God’s decree that the entire generation perish in the desert and the entrance into the Promised Land be postponed for 38 years. This distressing drama contrasts sharply with the optimistic tone of the first half of the parashah. In particular, Parashat Beha’alotecha opens with the commandment of kindling the Candelabrum of the Tabernacle. Aaron is told to kindle the lamps until the wicks catch flame and burn on their own, and, as we will see, this is an allegory for our purpose on earth: to kindle the flame of Divine consciousness until all of created reality burns on its own with the enthusiasm required to fulfill its Divine purpose. In this sense, kindling the Candelabrum encapsulates the entire purpose of creation—to make the world into God’s home How is it that such opposing passages are comprised within the same parashah? The question becomes especially pertinent when we consider the fact that the parashah’s name— Beha’alotecha, taken from the commandment to kindle the Candelabrum—means “When you raise up,” referring to the instruction to make the flame “go up” on its own. How does the image of raising the world’s Divine consciousness until it is burning with it on its own fit with the moral decline that unfolds as the narrative progresses? We can begin to understand this by recalling that the Divine mission to make the world into God’s home applies to all aspects of reality—indeed, the only way it can be accomplished is if we transform all aspects of life into facets and elements of our relationship with God. It is not enough to feel close to God or teach others to feel close to God when we or they are explicitly involved in holy acts—learning the Torah and fulfilling God’s commandments. Divine consciousness must permeate our mundane pursuits as well. This attitude toward life can be acquired through practice, by training ourselves or others to overcome the natural tendency of material reality to obscure God’s presence in

54 Overview of BEHA’ALOTECHA our lives. Divine life then becomes second nature, ultimately as natural as the material outlook was before. The more profound way of remaking our selves or others, however, is by revealing our innate Divinity. When we are made fully aware that God’s existence is the only true reality, and all other reality is merely contingent on His reality, we uncover our true nature: as part of God’s absolute reality, our consciousness is Divine consciousness. We discover that the attitude of seeing God everywhere and being aware of Him in everything we do is not second nature—something that supersedes our first nature—but is in fact our primary nature, our real self, that is even more deeply part of us than what we thought was our “first” nature. This is the inner meaning of “kindling a wick until it burns on its own”: we must strive to refine ourselves, others, and the world around us until everyone’s and everything’s intrinsic Divine nature is revealed, and therefore burns with Divine consciousness as part of its own inherent nature. Only when we have accomplished this have we truly and fully made this world into God’s home. This means revealing the inherent Divinity within our rebellions, as well. To be sure, mutiny (or, on a more refined level, thoughts of mutiny) must be quashed as quickly as possible, and if this requires that we “force” ourselves to acquire a second, Divine nature, so be it. But the more profound way of quelling rebellion is by exposing its true nature: our refusal to be satisfied with our present understanding of God and our revulsion against the shallowness of our relationship with Him. Our rebellion articulates our despair: “If this is all there is to the Divine life, I want nothing of it!” Seen in this light, our rebellions articulate our sincere yearing to return to God (teshuvah), for reestablishing our relationship with Him on a much deeper level than it ever was before. The rebellions of the Jewish people so soon after they set forth on their journeys can be understood in the same vein, and thus their rightful place is indeed in the parashah whose theme is raising the world’s Divine consciousness until all reality is aflame with it. This is one of the reasons why the Torah mentions Aaron as the one who kindles the Candelabrum, even though in fact anyone—even a lay person—is technically allowed to do so.1 Aaron was known for his unbounded love for all people, even those who had no redeeming qualities other than their being God’s creations: “Be of the disciples of Aaron, loving peace and pursuing peace, loving all creatures and drawing them to the Torah.”2 Aaron related even to people who were far from holiness, and lovingly raised their Divine consciousness, setting their souls aflame until they, too, were drawn to God’s ways. When we reveal the inner, Divine essence of even the lowest ebbs in our Divine lives, when we feel the least enthused by all things holy, we gain the ability to “kindle the wick” of reality “until it burns on its own,” and the lowest as well as the highest points in life become part of the same, ongoing process of “kindling the lamps.”3

1. See on 8:2. 2. Avot 1:12. 3. Sefer HaSichot 5751, vol. 2, pp. 598-610.

55 First Reading בהעלותך 8:1 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ל־מֹׁשֶ ֥ה ּלֵאמֽ ֹ ר: 2 ּדַ ּבֵ ר֙ אֶֽל־אַֽ הֲרֹ֔ן  ONKELOS  8:1 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 2 מַלֵּ ל עִ ם אַ הֲ רֹן וְתֵימַ ר לֵהּ וְאָֽמַרְ ּתָ֖ אֵלָ ֑יו ּבְהַֽ עֲֹלֽתְ ָך֙אֶת־הַ ּנֵרֹ֔ת אֶ ל־מּול֙ ּפְ נֵ ֣י הַּמְנֹורָ֔ ה בְּאַדְלָ קוּתָךְ יָת בּ וֹצִ ינַיָּא לָ קֳבֵ ל אַפֵּ י מְ נַרְתָּ א יְהוֹן מְ נַהֲרִ ין שׁ ַבְעָ א יָאִ֖ירּו ׁשִבְעַ ֥תהַ ּנֵרֽ ֹות: בוֹצִ ינַיָּא:  RASHI  2 בְּהַעֲלֹתְ ָך. לָמָּ ה נִסְמְ כָ ה פּ ָרָשׁ ַ ת הַמְּ נוֹרָ ה לְפָרָשׁ ַ ת רַ בּוֹתֵ ינוּ 1: מִכָּ אן שׁ ֶמַּעֲ לָה הָ יְתָ ה לִפְ נֵי הַמְּ נוֹרָ ה, שׁ ֶעָ לֶיהָ הַ נְּשִׂיאִ ים? לְפִ י שׁ ֶכְּשׁ ָרָ אָ ה אַ הֲ רֹן חֲנֻכַּ ת הַ נְּשִׂיאִ ים חָלְשׁ ָ ה הַכּ ֹהֵ ן עוֹמֵ ד וּמֵיטִ יב: אֶ ל מוּל פְּ נֵי הַמְּ נוֹרָ ה. אֶ ל מוּל נֵר דַ עְתּ וֹ , שׁ ֶ ּלֹא הָ יָה עִמָּהֶ ם בַּ חֲנֻכָּ ה, לֹא הוּא וְ לֹא שׁ ִבְטוֹ . הָאֶמְ צָעִ י, שׁ ֶאֵינוֹ בַּקָּ נִ ים אֶ ּלָא בְּ גוּף שׁ ֶ ל מְ נוֹרָ ה: יָאִ ירוּ אָמַ ר לוֹ הַקָּדוֹשׁ בָּ ְרוּך הוּא: "חַ ּי ֶָיך, שׁ ֶ ְּ ל ָך ּגְדוֹ לָה מִשּׁ ֶ ּלָהֶ ם, שׁ ִ בְעַ ת הַ נֵּרוֹ ת. שׁ ִשּׁ ָ ה שׁ ֶעַ ל שׁ ֵשׁ ֶ ת הַקָּ נִ ים — שׁ ְלֹשׁ ָ ה שׁ ֶאַתָּ ה מַדְ לִ יק וּמֵיטִ יב אֶ ת הַ נֵּרוֹ ת": בְּהַעֲלֹתְ ָך. עַ ל שׁ ֵ ם הַמִּ זְרָ חִ ּיִים פּ וֹנִ ים לְ מוּל הָאֶמְ צָעִ י הַפְּתִ ילוֹ ת שׁ ֶבָּהֶ ן, וְכֵ ן שׁ ֶהַ ּלַהַ ב עוֹ לֶה. כָּ תוּב בְּהַדְ לָקָתָ ן לְשׁ וֹ ן "עֲלִ ּיָה", שׁ ֶ ּצָרִ ְיך שׁ ְלֹשׁ ָ ה הַמַּעֲרָ בִ ּיִים רָאשׁ ֵ י הַפְּתִ ילוֹ ת לְ מוּל הָאֶמְ צָעִ י, לְהַדְ לִ יק עַ ד שׁ ֶתְּ הֵ א שׁ ַ לְהֶבֶ ת עוֹ לָה מֵאֵ לֶיהָ . וְעוֹ ד דָּרְשׁ וּ וְ לָמָּה? כְּדֵי שׁ ֶ ּלֹא יֹאמְ רוּ: לְאוֹרָ הּ הוּא צָרִ ְיך:

1. ספרי.  CHASIDIC INSIGHTS  involved in making the world into God’s home, we Nevertheless, the Torah instructs Aaron to light the should take it as our cue to join them in whatever Candelabrum. This means that in order to ignite an- way possible. other person or enlighten some aspect of reality, we This is especially true in our generation, the last gen- must emulate the high priest—whose entire focus eration of the exile and the first generation of the Re- and reality was God and the Torah—and that we 10 demption: every redemptive act can be considered a are given the power to do so. step toward consecrating the third Temple. Can any- When you kindle the lamps: Literally, this would be one miss an opportunity to contribute to construct- translated “when you raise the lamps.” “Raising” a ing and consecrating the holy Temple?!7 flame means holding the fire to the wick until it is The stool in front of the Candelabrum: In order to burning steadily on its own.11 Spiritually, this means kindle the lamps, Aaron had to climb up this stool. that when we light the flame of the human Cande- This teaches us that when we kindle the spark of Ju- labrum—our own soul or the souls of others—we daism in ourselves or in another person, we benefit should not just deliver some quick inspiration and spiritually: we ascend a level. This ascent affects not then move on. We should remain near, coddling the only our head, our intellect and consciousness, but flame of the soul to a steady and self-reliant glow.12 our whole body—all aspects of our life. In fact, we When you kindle the lamps: This phrase can be ascend even before we actually affect the other per- read to mean “When you ascend with the lamps.” In son; the very decision to help others affects us first. the book of Proverbs,13 King Solomon compares the Thus, helping to rectify the world at large and pre- commandments to an oil lamp: “For a command- pare it for the messianic Redemption is more than ment is a lamp.” The lamp-apparatus comprises just an act of altruism. It is an essential aspect of our several parts: the vessel, the oil, the wick, and the own self-refinement and preparation, as well.8 flame. Nonetheless, the essence and purpose of the The stool in front of the Candelabrum: Just as lamp is not its physical apparatus but the light that Aaron lit all seven lamps of the Candelabrum, so shines from it. Similarly, the physical requirements was he known for his ability to relate to all types of and activities involved in fulfilling God’s com- people, even those whose only redeeming feature mandments are the vessel, while the essence of the was the fact that they were God’s creations. commandments is the fervor, the love, and the awe that performing them leads us to. Thus, performing Although the priests are the ones who usually God’s commandments illuminates our lives with light the Candelabrum, laymen are allowed to light the flame of Divinely-oriented emotion. Submitting it, as well.9 This teaches us that it is not only the ourselves to God’s will purifies our hearts, melting “Aarons”—the religious professionals—that must away our love for worldly pleasures in the heat of light the human menorahs of our world. Every per- our love for God and our fear of worldly perils in son has the responsibility to seek out people whose our fear of displeasing Him. souls are not yet aflame with the light of holiness and to ignite them. Still, the emotional relationship with God fostered

7. Sefer HaSichot 5748, vol. 2, pp. 478-485. 8. Sefer HaSichot 5748, vol. 2, pp. 486-487. 9. See Yoma 24b. In order for a non-priest to light the Candelabrum, it has to be brought out of the Sanctuary, into a part of the Temple not off-bounds for laymen, lit there, and brought back into the Sanctuary. 10. Likutei Sichot, vol. 2, p. 314 ff. 11. Rashi. 12. Likutei Sichot, vol. 2, p. 316-317. 13. 6:23. 56 Numbers 8:1-2 Beha’alotecha Lighting the Candelabrum 8:1 After the princes of the other tribes finished their inaugural offerings, Aaron was disappointed that his tribe, Levi, had not also brought an inaugural offering. In response, God told him that (a) he had in fact inaugurated the Candelabrum by kindling its lamps throughout the 12 days the princes offered their inaugural sacrifices; (b) he kindled the lamps himself, while they had not sacrificed their offerings themselves; (c) his kindling framed each day’s sacrificial rites, while their offerings were just one component of each day’s events; and (d) his kindling took place in the inner chamber of the Tabernacle, while their offerings were sacrificed on the Outer Altar. True, Moses had lit the Candelabrum during the installation week, but this was not considered its inauguration, just as the offerings he sacrificed on the Altar were not considered its inauguration.1 In order to allude to this exchange, the Torah records here those details of how Aaron is to light the Candelabrum that articulate its uniqueness.2 God spoke to Moses, saying: 2 “Speak to Aaron and say to him: ‘The spouts of the Candelabrum’s lamps face its central shaft.3 When you ascend the stool in front of the Candelabrum in order to kindle the lamps, be sure to place the wicks in these spouts so the seven lamps shine toward the central shaft of the Candelabrum. Also, be sure to hold the fire to the wick until it burns by itself.” ’  CHASIDIC INSIGHTS  2 When you kindle the lamps: Spiritually, lighting no differentiation of souls based on the differences the lamps of the Candelabrum means igniting our in the way they achieve their Divine mission. The own souls and the souls of others, as King Solomon Torah therefore first refers to the lamps in general, says, “The lamp of God is the soul of man.”4 The rather than to a specific number, for the elevation flame of a candle constantly flickers upwards, as it requires us to seek is intended to reach the level if yearning to leave the wick behind and ascend to where we are all one.6 the heavens. The soul shares this nature, constantly Aaron was disappointed that God did not com- striving to break out of the boundaries imposed on mand him to participate in the inauguration of the it by the body and the physical world and reconnect Tabernacle. Inasmuch as we have all been called with its spiritual source. upon to make ourselves, our lives, and our world At times, however, this nature recedes and becomes into a sanctuary, a home for God, we can learn dormant. The soul is so blinded by its surroundings from Aaron’s example: we should aspire to par- that it forgets its natural thirst for Divinity. This is ticipate in every pursuit that furthers this goal, in why the lamps must be kindled. They must be re- Jewish education or in specific activities aimed at minded of their innate desire to ascend. kindling the spark of Divine consciousness in our- The seven lamps signify the seven basic types of selves or others. souls, each having its particular path in accomplish- True, no one can be directly involved in everything. ing God’s purposes based on one of the seven basic But we should nevertheless be so consumed with emotions.5 Just as the seven lamps are all part of one our Divine purpose that we are disappointed that candelabrum, all the diverse types of Jews form one we are limited in this way. collective body. Still, because our Divine mission is Furthermore, Aaron became disappointed only the purpose of our existence, our separate paths in after the inaugural rites were finished; as longas achieving it make us separate “lamps”; what we do they were still going on, he entertained the hope defines who we are. that he would be able to participate. In our case, the However, there is a deeper level of the soul, where “inauguration rites” are still in full swing: until the it has intrinsic value beyond its Divine mission. At Temple has been rebuilt and reality brought to its this level, the soul is an end in itself rather than ultimate perfection, we still have the opportunity to merely a means to an end, and there is therefore participate in the process. Whenever we see others

1. Likutei Sichot, vol. 18, pp. 92-98. 2. The other laws of lighting the Candelabrum are given in Exodus 27:20-21 and Leviticus 24:1-4. 3. See on Exodus 25:37. 4. Proverbs 20:27. 5. See on Exodus 25:31 ff. 6. Sefer HaMa’amarim Melukat, vol. 3, pp. 185-190.

56 First Reading בהעלותך 3 וַּיַ ֤עַ ׂשּכֵ ן֙ אַֽ הֲרֹ֔ן אֶ ל־מּול֙ ּפְ נֵ ֣י הַּמְנֹורָ֔ ה הֶֽ עֱלָ֖ה נֵֽרֹתֶ ֑יהָ  ONKELOS  3 וַעֲבַ ד כֵּ ן אַ הֲ רֹן לָ קֳבֵ ל אַפֵּ י ּכַֽאֲׁשֶ ֛ר צִ ּוָ ֥היְהוָֹ֖ה אֶ ת־מֹׁשֶֽ ה: 4 וְזֶ֨ה מַֽ עֲׂשֵ ֤ה הַּמְ נֹרָ ה֙ מְ נַרְתָּ א אַדְלֵ ק בּ וֹצִ ינָהָ א כְּמָ א דִּ י פַקֵּ יד יְיָ יָת מֹשׁ ֶ ה: 4 וְדֵ ין עוֹבַ ד מִקְׁשָ ֣ה זָהָ֔ ב עַד־יְרֵ כָ ּ֥ה עַד־ּפִרְ חָ֖ ּהמִקְׁשָ ֣ה הִ וא֑ ּכַּמַרְ אֶ֗ ה מְ נַרְתָּ א נְגִידָ א דְהַ ב עַ ד שׁ ִ דַּהּ עַ ד שׁ וֹשׁ ַ נַּהּ נְגִידָ א הִ יא כְּחֶ זְוָא דִּ י אַ חֲזִי אֲׁשֶ֨ ר הֶרְ אָ ֤היְהוָֹה֙ אֶ ת־מֹׁשֶ֔ הּכֵ֥ן עָׂשָ֖ה אֶת־הַּמְ נֹרָֽ ה: פ יְיָ יָת מֹשׁ ֶ ה כֵּ ן עֲבַ ד יָת מְ נַרְתָּ א: 5 6 5 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: ֚קַ ח אֶת־הַֽלְוִּיִ֔םמִּת֖ ֹוְך 6 קָרֵ ב יָת לֵ וָאֵ י מִ גּ וֹ בְּ נֵי יִשְׂ רָאֵ ל ּבְ נֵ ֣י ֑ליִׂשְרָאֵ וְטִֽ הַרְ ּתָ֖ אֹתָֽ ם: 7 וְכֹה־תַֽ עֲׂשֶ ֤ה לָהֶם֙ לְטַֽהֲרָ֔ ם וּתְ דַכֵּ י יַתְ הוֹן: 7 וּכְ דֵ ין תַּעְבֵּ ד לְ הוֹן לְדַכּ וֹאֵ יהוֹן אַדֵּ י עֲלֵ יהוֹן מַ יָּא הַּזֵ ֥העֲלֵיהֶ֖ם מֵ ֣י חַּטָ ֑אתוְהֶֽ עֱבִ ֤ירּו תַ֨ עַר֙עַל־ּכָל־ּבְׂשָרָ֔ ם דְחַטָּאתָ א וְיַעְבְּ רוּן מַסְפַּ ר עַ ל כָּ ל בִּשְׂ רְ הוֹן וִיחַ וְּרוּן לְ בוּשׁ ֵ יהוֹן וְיִדַּכּ וּן: וְכִּבְס֥ ּובִ גְדֵ יהֶ֖ם וְהִ ּטֶהָֽ רּו: 8 וְלָֽקְ חּו֙ ּפַ ֣ר ר ּבֶן־ּבָקָ֔ ּומִ֨ נְחָת֔ ֹו 8 וְיִסְּ בוּן תּ וֹר בַּ ר תּ וֹרֵ י וּמִ נְחֲתֵהּ סֻלְתָּ א דְּפִילָ א בִמְשׁ ָ ח וְתוֹר תִּ נְ יָן בַּ ר סֹ֖לֶת ּבְלּולָ ֣ה בַּׁשָ ֑מֶ ןּופַר־ׁשֵנִ ֥י בֶן־ּבָקָ֖ ר ֥ חּתִּקַ לְחַּטָֽ את: תּ וֹרֵי תִּסַּב לְחַטָּאתָ א:  RASHI  3 וַיַּעַשׂ כֵּן אַהֲרֹן. לְהַ ִ ּגיד שׁ ִבְחוֹ שׁ ֶ ל אַ הֲ רֹן, שׁ ֶ ּלֹא שׁ ִ נָּה: מִ י שׁ ֶעֲ שָׂאָהּ . וּמִדְרַשׁ אַ ּגָדָ ה6: עַ ל יְדֵ י הַקָּדוֹשׁ בָּ ְרוּך 4 וְ זֶה מַ עֲ שֵׂ ה הַמְּ נֹרָ ה. שׁ ֶהֶרְ אָ הוּ הַקָּדוֹשׁ בָּ ְרוּך הוּא הוּא נַעֲ שֵׂ ית מֵאֵ לֶיהָ : 6 קַ ח אֶ ת הַלְוִ יִּם. קָחֵ ם בִּדְ בָרִ ים: בָּאֶצְבַּ ע, לְפִ י שׁ ֶ נִּתְ קַשּׁ ָ ה בָּהּ , לְכָ ְך נֶאֱמַ ר "וְ זֶה": מִקְשָׁה. אַשׁ ְרֵ יכֶ ם שׁ ֶתִּ זְכּ וּ לִהְיוֹ ת שׁ ַמָּשׁ ִ ים לַמָּקוֹ ם: 7 הַ ּזֵה עֲ לֵיהֶ ם בטידי"ץ בְּ לַעַ ז2, לְשׁ וֹ ן "דָּ א לְדָ א נָקְשׁ ָ ן"3. עֶשׁ ֶ ת שׁ ֶ ל כִּכַּ ר מֵ י חַ ָּ טאת. שׁ ֶ ל אֵ פֶ ר הַפּ ָרָ ה, מִפְּ נֵי טְמֵאֵ י מֵתִ ים שׁ ֶבָּהֶ ם: זָהָ ב הָ יְתָ ה, וּמַקִּישׁ בְּ ֻקרְ נָס וְחוֹתֵ ְך בְּכַשּׁ ִ יל לְפַשּׁ ֵ ט אֵ יבָרֶ יהָ וְהֶעֱבִ ירוּ תַ עַ ר. מָ צָאתִ י בְּדִ בְרֵ י רַ בִּ י מֹשׁ ֶ ה הַדַּרְשׁ ָ ן: לְפִ י כְּתִ קּ וּנָן, וְ לֹא נַעֲ שֵׂ ית אֵ יבָרִ ים אֵ יבָרִ ים עַ ל יְדֵ י חִבּ וּר: עַ ד שׁ ֶ נִּתְּ נוּ כַּפּ ָרָ ה עַ ל הַבְּכוֹרוֹ ת שׁ ֶעָבְ דוּ עֲבוֹדָ ה זָרָ ה וְהִ יא יְרֵ כָהּ עַ ד פִּרְ חָהּ . "יְרֵ כָהּ " הִ יא הַשּׁ ִ דָּ ה שׁ ֶעַ ל הָרַ גְלַיִם, קְ רוּיָה: "זִבְחֵ י מֵתִ ים", וְהַמְ צֹרָ ע קָ רוּי "מֵ ת" — הִ זְקִיקָ ם חָ לוּל, כְּדֶרֶ ְך מְ נוֹרוֹ ת כֶּסֶ ף שׁ ֶ ּלִפְ נֵי הַשּ ָׂרִ ים: עַ ד יְ רֵ כָ הּ עַ ד תִּ גְלַחַ ת כַּמְּ צֹרָ עִ ים: 8 וְ לָקְ חוּ פַּ ר בֶּ ן בָּקָ ר. וְ הוּא עוֹ לָה, ּ ִ פ רְ ָ ח ּ ה . כְּלוֹמַ ר, ּגוּפָהּ שׁ ֶ ל מְ נוֹרָ ה כּ ֻּלָהּ וְכָ ל הַתָּ לוּי בָּהּ : כְּמוֹ שׁ ֶ נֶּאֱמַ ר "וַעֲ שֵׂ ה וְגוֹ ' וְאֶ ת הָאֶחָ ד עֹלָה"7, וְ הוּא עַ ד יְרֵ כָהּ . שׁ ֶ הוּא אֵ בֶ ר ּגָדוֹ ל: עַ ד פִּרְ חָהּ . שׁ ֶ הוּא מַעֲ שֶׂ ה קָרְ בַּ ן צִבּ וּר בַּעֲבוֹדָ ה זָרָ ה: וּפַ ר שׁ ֵ נִ י. מַ ה תַּ לְ מוּד לוֹמַ ר דַ ק שׁ ֶבָּהּ — הַכּ ֹל מִקְשׁ ָ ה. וְדֶרֶ ְך "עַ ד" לְשׁ ַמֵּשׁ בִּ לְשׁ וֹ ן זֶה, "שׁ ֵ נִ י"? לוֹמַ ר לְ ָך: מָ ה עוֹ לָה לֹא נֶאֱכֶלֶת, אַ ף חַטָּ את לֹא כְּמוֹ : "מִ ּגָדִישׁ וְעַ ד קָמָ ה וְעַ ד כֶּרֶ ם זָיִת"4: כַּמַּרְ אֶ ה אֲשׁ ֶ ר נֶאֱכֶלֶת. וּבְזוֹ יֵשׁ סֶמֶ ְך לִדְ בָרָ יו בְּתוֹרַ ת כּ ֹהֲנִ ים. וְאוֹמֵ ר הֶרְ אָ ה וְגוֹ '. כַּתַּבְ נִ ית אֲשׁ ֶ ר הֶרְ אָ הוּ בָּהָ ר, כְּמוֹ שׁ ֶ נֶּאֱמַ ר: אֲנִ י, שׁ ֶהוֹרָ אַ ת שׁ ָעָ ה הָ יְתָ ה, שׁ ֶשּ ָׂעִ יר הָ יָה לָהֶ ם לְהָבִ יא "וּרְ אֵ ה וַעֲ שֵׂ ה בְּתַבְ נִיתָ ם וְגוֹ '"5: כֵּ ן עָ שָׂ ה אֶ ת הַמְּ נֹרָ ה. לְחַטָּאת עֲבוֹדָ ה זָרָ ה עִם פּ ַר הָעוֹ לָה: 2. מְיֻעָדלְהַּקָׁשָ ה. 3. דניאל ה, ו. 4. שופטים טו, ה. 5. שמות כה, מ. 6. תנחומא בהעלותך ג. 7. להלן פסוק יב.  CHASIDIC INSIGHTS  When you ascend with the lamps: “When you ascend not important which way the wicks faced. Yet, when the ladder of spiritual life through performing the Aaron lit the Candelabrum, he “raised (kindled) the commandments”— lamps toward the face of the Candelabrum,” meaning that he ensured that the flames continue to face toward the center of the Candelabrum: i.e., “focus on the center of the Candelabrum even after they were the inner dimension of your love and fear, God “raised”—i.e., burning steadily on their own.25 Himself. Then”— Aaron’s behavior demonstrates an important lesson shall the seven lamps shine: i.e., “your focus on God in our relationship with God. At the beginning of will illuminate your seven emotions with true, self- our relationship—at the flame’s initial ignition— less spirituality.” Every commandment is an op- it is easy to face the center, to keep our eyes on portunity to connect with God, and that connection God’s exact instructions. But once we become more must be our clear focus and goal. Through achiev- advanced—once the flame is “raised” and burning that connection, we are able to truly illuminate ing steadily—we might imagine that we, too, are every facet of our emotional makeup.24 authorities on spirituality, on the proper method of 2-3 Moses only told Aaron to light the lamps such accomplishing God’s purposes. Aaron realized that that all the flames “shine” toward the “face” of the even after he had raised the flame—after hehad Candelabrum, i.e., that the wicks point toward its reached lofty heights in his Divine service—it is im- center branch as soon as they are kindled. Once they portant to follow God’s exact instructions with the are burning on their own, however, it was apparently simplicity and devotion of a beginner.26

24. Or Torah 132; Sefer HaMa’amarim Melukat, vol. 3, pp. 186-187. 25. Likutei Torah (Arizal), Beha’alotecha. 26. Likutei Sichot, vol. 2, p. 686. 57 Numbers 8:3-8 Beha’alotecha

3 Aaron did so; he kindled the lamps such that their wicks faced toward the central shaft of the Candelabrum, exactly as God had commanded Moses. 4 Having the lamps face the central shaft emphasized the fact that the Candelabrum was one, undivided entity. This was also reflected in the unique waythe Candela- brum was made: it was a hammered work of gold; it was made out of one block of gold hammered out to form all its parts, from its base—its largest part—to its flower—its most delicate part. It was not made of separate pieces joined together.14 When God told Moses to make the Candelabrum this way, he did not understand how it could be done. God therefore showed him a visual representation of it and said, “This is how the Candelabrum is to be made.” According to the form that God had shown Moses,15 so did the artisan construct the Candelabrum by throw- ing the block of gold into the fire, after which God caused it to be fashioned on its own.16 In fact, God showed Moses a visual representation of the Candelabrum not only because he did not understand how to make it, but also because the miracu- lous way the Candelabrum’s light shone17 indicated that God’s presence rested on the Jewish people. It was therefore appropriate that fashioning the Candelabrum required a special Divine revelation. Thus, the fact that Aaron was to kindle the Candelabrum such that all its lamps shone toward its central shaft—reflecting the unique way the candelabrum was fashioned—indicated that his inauguration of the Candelabrum was superior to the princes’ inauguration of the Altar.18 Installing the Levites 5 Continuing with the account of the first day of Nisan, 2449, the Torah now describes how the Levites were installed into their office.G od spoke to Moses, saying: 6 “Encourage the Levites to separate themselves from the rest of the Israelites by telling them how fortunate they are to be conscripted into God’s service. Then, purify them, as follows. 7 This is what you shall do to them to purify them: sprinkle them with purification-water produced by the rite of the red cow,19 in case any of them have become defiled through contact with a corpse. Next, have them shave all their skin with a razor, the same way a metzora must when he is purified from tzara’at.20 They must do this since they are substituting for the firstborn, who became disqualified from Divine service when they worshipped the Golden Calf, and idolatry and tzara’at are related (in that both are associated with death21). Finally, have them immerse their garments in a mikveh. Thus shall they purify themselves. 8 They shall then take a young bull for an ascent-offering with its prescribed22 grain-offering of fine flour mixed with oil, since this is the offering prescribed when a group of people commit idolatry.23 And you shall take a second young bull as a sin-offering. The priests must not eat this bull, just like the first, even though they are usually required to eat sin-offerings whose blood is sprinkled on the outer Altar.  CHASIDIC INSIGHTS  by the performance of His commandments is not tionship—our rapture, our passion, our awe, our as- the consummate end of the spiritual life. Praise- siduity. A higher form of relationship with God is worthy as they most certainly are, love and fear of one in which we are focused on Him rather than on God nonetheless focus us on our side of the rela- ourselves. Therefore, the Torah tells us:

14. Exodus 25:31, 36. 15. Exodus 25:40. 16. See on Exodus 25:31. 17. See on Leviticus 24:3. 18. Likutei Sichot, vol. 38, pp. 33-37. 19. Below, ch. 19. 20. Leviticus 14:8. 21. Idolatry: Psalms 106:28; tzara’at: below, 12:12. 22. Below, 15:9. 23. Below, 15:22-26.

57 Second Reading בהעלותך 9 ֙וְהִקְרַבְּתָ אֶת־הַֽלְוִּיִ֔םלִפְ נֵ֖י אֹ֣הֶ למֹועֵ ֑ד וְהִ֨קְ הַלְּתָ֔ אֶֽ ת־  ONKELOS  9 וּתְ קָרֵ ב יָת לֵ וָאֵ י קֳדָ ם מַשׁ ְ כַּ ן ּכָ ת ל־עֲדַ֖ ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 10 וְהִקְרַבְּתָ ֥אֶת־הַֽלְוִּיִ֖ם לִפְ נֵ ֣י יְהוָֹ ֑ה זִמְ נָא וְתִכְ נוֹשׁ יָת כָּ ל כְּ נִשׁ ְתָּ א דִּבְ נֵי יִשְׂ רָאֵ ל: 10 וּתְ קָרֵ ב יָת לֵ וָאֵ י קֳדָ ם 11 וְסָֽמְכ֧ ּובְ נֵֽי־יִׂשְרָאֵ ֛ל אֶ ת־יְדֵ יהֶ֖ם עַל־הַֽלְוִּיִֽם: וְהֵנִיף֩ יְיָ וְיִסְמְ כוּן בְּ נֵי יִשְׂ רָאֵ ל יָת יְדֵ יהוֹן אַֽ הֲרֹ֨ן אֶת־הַֽלְוִּיִ ֤ם ּתְ נּופָ ה֙ לִפְ נֵ ֣י יְהוָֹ ֔ה ת מֵאֵ֖ ּבְ נֵ ֣י יִׂשְרָאֵ ֑ל עַ ל לֵ וָאֵ י: 11 וִירִ ים אַ הֲ רֹן יָת לֵ וָאֵ י אֲרָמָ א קֳדָ ם יְיָ מִ ן בְּ נֵי יִשְׂ רָאֵ ל וִיהוֹן וְהָ יּ֕ו ד לַֽעֲבֹ֖ אֶ ת־עֲבֹדַ ת ֥ יְהוָֹֽה: 12 וְהַֽלְוִּיִם֙יִסְמְכ֣ ּו אֶ ת־ לְמִפְלַ ח יָת פֻּלְחָ נָא דַ ייָ: 12 וְלֵ וָאֵ י יְדֵ יהֶ֔ ם עַ֖ל ר֣ ֹאׁש הַּפָרִ ֑ ים ֠וַֽ העֲׂשֵ֠ דאֶת־הָֽאֶחָ֨ חַּטָ֜ את יִסְמְ כוּן יָת יְדֵ יהוֹן עַ ל רֵישׁ תּ וֹרַ יָּא וַעֲבֵ יד יָת חַ ד חַטָּאתָ א וְיָת חַ ד וְאֶת־הָֽאֶחָ ֤ד עֹלָה֙ לַֽיהוָֹ ֔ה לְכַּפֵ֖ר עַל־הַֽלְוִּיִֽם: 13 וְהַֽ עֲמַדְ ּתָ ֙ עֲלָתָ א קֳדָ ם יְיָ לְכַפָּרָ א עַ ל לֵ וָאֵ י: 13 וּתְקִ ים יָת לֵ וָאֵ י קֳדָ ם אַ הֲ רֹן אֶת־הַֽלְוִּיִ֔םלִפְ נֵ ֥יאַֽ הֲר֖ ֹןוְלִפְ נֵ ֣יבָנָ ֑יו וְהֵֽ נַפְּתָ ֥אֹתָ ֛ם ּתְנּופָ֖ה וּקְדָ ם בְּ נוֹהִ י וּתְרִ ים יַתְ הוֹן אֲרָמָ א לַֽיהֹוָֽה: 14 וְהִבְּדַ לְּתָ ֙ אֶת־הַֽלְוִּיִ֔םמִּת֖ ֹוְךּבְ נֵ ֣י ֑ליִׂשְרָאֵ וְהָ ֥יּו קֳדָ ם יְיָ: 14 וְתַפְרֵשׁ יָת לֵ וָאֵ י מִ גּ וֹ בְּ נֵי יִשְׂ רָאֵ ל וִיהוֹן מְשׁ ַמְּשׁ ִ ין קֳדָמַ י לִ֖י הַֽלְוִּיִֽם: לֵ וָאֵ י: 15 וּבָתַ ר כֵּ ן יֵעֲלוּן לֵ וָאֵ י  שני 15 וְאַֽ חֲרֵ י־כֵ ן֙יָבֹ֣ אּו הַֽלְוִּיִ֔ם לַֽעֲבֹ֖ ד לאֶת־אֹ֣הֶ מֹועֵ ֑ד לְמִפְלַ ח יָת מַשׁ ְ כַּ ן זִמְ נָא וּתְ דַכֵּ י יַתְ הוֹן וּתְרִ ים יַתְ הוֹן אֲרָמָ א: 16 אֲרֵ י וְטִֽ הַרְ ּ֣תָ אֹתָ֔ םוְהֵֽ נַפְּתָ ֥ ם אֹתָ֖ ּתְנּופָֽ ה: 16 ּכִ י֩ נְתֻנִ֨ים נְתֻנִ ֥ים אַפְרָשׁ ָ א מַפְרְשׁ ִ ין אִ נּוּן לִ י מִ גּ וֹ בְּ נֵי יִשְׂ רָאֵ ל חֲלַ ף פָּתַ ח כָּ ל וַלְדָּ א בֻּכְרָ א הֵּ֨מָה֙לִ֔ ימִּת֖ ֹוְך ּבְ נֵ ֣י יִׂשְרָאֵ ֑ל תּ֩תַ֩חַ ּפִטְרַ֨ תּכָל־רֶ֜חֶ םּבְכ֥ ֹור כֹלָּ א מִבְּ נֵי יִשְׂ רָאֵ ל קָרֵבִ ית יַתְ הוֹן ּכֹ ל֙מִּבְ נֵ ֣י יִׂשְרָ לאֵ֔ לָקַ ֥חְּתִ י אֹתָ֖ ם לִֽ י: 17 ּכִ ֣י לִ ֤י כָל־ּבְ כֹור֙ קֳדָמָ י: 17 אֲרֵ י דִילִ י כָ ל בֻּכְרָ א בִּבְ נֵי יִשְׂ רָאֵ ל בֶּאֱ נָשׁ ָ א וּבִבְעִ ירָ א ּבִבְנֵ֣י יִׂשְרָ לאֵ֔ ם ּבָֽאָדָ֖ ּובַּבְ הֵמָ ֑הּבְ יֹ֗וםהַּכֹתִ י ֤ כָל־ּבְ כֹור֙ בְּ יוֹמָ א דִּקְטָלִ ית כָּ ל בֻּכְרָ א בְּאַרְעָ א ּבְאֶ ֣רֶ ץ מִצְרַ֔ יִם הִקְּדַ ׁ֥שְּתִ י אֹתָ֖ ם לִֽ י: 18 וָֽאֶּקַ ח֙אֶת־הַֽלְוִּיִ֔ם דְמִצְ רַ יִם אַקְדֵּשׁ ִ ית יַתְ הוֹן קֳדָמָ י: 18 וְקָרֵבִ ית יָת לֵ וָאֵ י חֲלַ ף כָּ ל ּתַ֥חַת ּכָל־ּבְכ֖ ֹורּבִבְ נֵ ֥י יִׂשְרָאֵֽ ל: 19 וָֽאֶּתְ נָ֨ה אֶת־הַֽלְוִּיִ֜ם בֻּכְרָ א בִּבְ נֵי יִשְׂ רָאֵ ל: 19 וִיהָבִ ית יָת לֵ וָאֵ י מְסִירִ ין לְאַ הֲ רֹן וְלִבְ נוֹהִ י נְתֻנִ ֣ים |לְאַֽ הֲר֣ ֹןּולְבָ נָ֗יו מִ ּתֹוְך֘ ּבְ נֵ ֣י יִׂשְרָ אֵל֒ לַֽעֲבֹ֞ ד אֶ ת־ מִ גּ וֹ בְּ נֵי יִשְׂ רָאֵ ל לְמִפְלַ ח יָת פֻּלְחַ ן עֲבֹדַ֤ת ּבְ נֵֽי־יִׂשְרָ אֵ ל֙ לּבְאֹ֣הֶ מֹועֵ֔ ד ּולְכַּפֵ֖ר עַל־ּבְ נֵ ֣י יִׂשְרָאֵ ֑ל בְּ נֵי יִשְׂ רָאֵ ל בְּמַשׁ ְ כַּ ן זִמְ נָא וּלְכַפָּרָ א עַ ל בְּ נֵי יִשְׂ רָאֵ ל וְלָ א יְהֵ י בִבְ נֵי וְֹל֨א יִֽהְ יֶ֜ה ּבִבְ נֵ ֤י יִׂשְרָ אֵ ל֙ נֶ֔גֶףּבְ גֶ ׁ֥שֶ תּבְ נֵֽי־יִׂשְרָאֵ֖ ל אֶ ל־ יִשְׂ רָאֵ ל מוֹתָ א בְּמִקְרַ ב בְּ נֵי יִשְׂ רָאֵ ל הַּקֽ ֹדֶ ׁש: לְ קֻדְשׁ ָ א:

 RASHI  9 וְהִקְ הַלְתָּ אֶ ת כָּ ל עֲדַ ת. לְפִ י שׁ ֶהַלְוִ ּיִם נְתוּנִ ים קָרְ בַּ ן נְתוּנִ ים לְמַשּ ָׂ א, נְתוּנִ ים לְשׁ ִ יר: פִּטְרַ ת. פְּתִ יחַ ת: 17 ִכּ י כַּפּ ָרָ ה תַּחְתֵּיהֶ ם, יָבוֹ אוּ וְ יַעַמְ דוּ עַ ל קָרְ בָּ נָם וְ יִסְמְ כוּ אֶ ת לִ י כָ ל בְּכוֹ ר. שׁ ֶ ִּ לי הָ יוּ הַבְּכוֹרוֹ ת בְּקַ ו הַדִּ ין שׁ ֶהֵ גַנְתִּ י יְדֵ יהֶ ם עֲ לֵיהֶ ם: 11 וְהֵנִ יף אַ הֲרֹן אֶ ת הַלְוִ יִּם תְּ נוּפָ ה. עֲ לֵיהֶ ם בֵּ ין בְּכוֹרֵ י מִ צְרַ יִם, וְ לָקַחְתִּ י אוֹתָ ם לִ י עַ ד שׁ ֶטָּ עוּ כְּדֶרֶ ְך שׁ ֶאֲשׁ ַ ם מְ צֹרָ ע טָ עוּן תְּ נוּפָ ה חַ י. שׁ ָלֹשׁ תְּ נוּפוֹ ת בָּעֵ גֶל, וְעַכְשׁ ָ ו "וָאֶקַּ ח אֶ ת הַלְוִ ּיִם": 19 וָאֶתְּ נָה וְגוֹ '. נֶאֶמְ רוּ בְּ פָרָשׁ ָ ה זוֹ : הָרִאשׁ וֹ נָה לִבְ נֵי קְהָ ת, לְכָ ְך נֶאֱמַ ר חָמֵשׁ פְּעָמִ ים נֶאֱמַ ר "בְּ נֵי יִשְׂרָ אֵ ל" בְּמִקְרָ א זֶה, לְהוֹדִ יעַ בָּ ם: "וְהָ יוּ לַעֲ בֹד אֶ ת עֲ בֹדַ ת ה'", לְפִ י שׁ ֶעֲבוֹדַ ת קֹדֶשׁ חִבָּתָ ן, שׁ ֶ נִּכְפְּ לוּ אַ זְכָּרוֹתֵיהֶ ן בְּמִקְרָ א אֶחָ ד כְּמִ נְיַן חֲמִשּׁ ָ ה הַקֳּ דָשׁ ִ ים עֲ לֵיהֶ ם — הָאָרוֹ ן וְהַשּׁ ֻלְחָ ן וְגוֹ '. הַשּׁ ְ נִ ּיָה לִבְ נֵי חֻמְשׁ ֵ י תוֹרָ ה. וְכָ ְך רָ אִיתִ י בִּבְרֵאשׁ ִ ית רַ בָּ ה8: וְ לֹא יִהְ יֶה גֵרְשׁ וֹ ן, לְכָ ְך נֶאֱמַ ר בָּ ם: "תְּ נוּפָ ה לַה'", שׁ ֶאַ ף עֲ לֵיהֶ ם הָ יְתָ ה בִּבְ נֵי יִשְׂרָ אֵ ל נֶגֶף. שׁ ֶ ּלֹא יִצְטָרְ כוּ לָגֶשׁ ֶ ת אֶ ל הַקּ ֹדֶשׁ , שׁ ֶאִ ם עֲבוֹדַ ת הַקּ ֹדֶשׁ : יְרִ יעוֹ ת הַקְּרָשׁ ִ ים הַ נִּרְ אִ ים בְּ בֵ ית קֹדֶשׁ ּיִגְשׁ וּ — יִהְ יֶה נֶגֶף: הַקֳּ דָשׁ ִ ים, וְהַשּׁ ְ לִישׁ ִ ית לִבְ נֵי מְרָרִ י: 16 נְ תֻ נִ י ם נְ תֻ נִ י ם .

8. במהדורות שלנו לא נמצא. עיין בויקרא רבה ב, ד.

58 Numbers 8:9-19 Beha’alotecha

9 You shall then bring the Levites in front of the Tent of Meeting, and you shall gather as well the entire congregation of the Israelites, since the Levites are to ef- fect atonement for them. 10 You shall bring the Levites before God, and the Israelites shall lay their hands upon the Levites, similar to the way a penitent lays his hands on his atonement offering.27 11 Then, just like a metzora must lift up and wave his purification offering,28 Aaron, on behalf of the Israelites, shall lift up the first clan of the Levites, the clan of Ke- hat, one Levite at a time, as a wave-offering before God, that they may perform God’s service.” (Since they carry the holiest objects when the people travel, the clan of Kehat are described as being “before God, performing God’s service.”) 12 “The Levites shall then lay their hands on the heads of the two bulls mentioned before. Bring one as a sin-offering and one as an ascent-offering to God to atone for the Levites. 13 You shall present the second clan of Levites, the clan of Gershon, before Aaron and his sons, and he will lift them as a wave-offering before God.” (Since the clan of Gershon carried the objects of secondary holiness, they are described as only being “before God.”) 14 “Thus shall you set apart the Levites from the rest of the Israelites, and the Levites shall become Mine.  Second Reading 15 Thereafter, the Levites shall come to serve in the Tent of Meet- ing. You shall purify them and Aaron will liftthe third Levite clan, that of Merari, as a wave-offering.” (Since they carried the least holy objects, they are not even described as being “before God” relative to the other clans.) 16 “For the Levites are given to Me from among the Israelites to carry the Tab- ernacle in transit and given over also to sing in the Sanctuary choir. I have taken them for Myself in place of those that open the womb—that is, all the firstborn— of the Israelites. 17 For all the firstborn among the Israelites are Mine, whether man or beast; I sanctified them for Myself on the day I smote all the firstborn in Egypt and spared them. 18 But since the Israelite firstborn participated in the sin of worshipping the Gold- en Calf, I have taken the Levites, who did not, instead of all the firstborn of the Israelites, 19 and I have given the Levites as a gift to Aaron and his sons from among the Israelites to perform the service for the Israelites in the Tent of Meeting and to atone on behalf of the Israelites, so that the Israelites will not be inflicted with a plague when the Israelites approach the Sanctuary. For because they worshipped the Golden Calf, they cannot enter the Sanctuary without being inflicted with a plague. Nonetheless, this does not mean that I lack any affection for the Israelites. On the contrary, I hold them as dear as the five books of the Torah, as witnessed by the fact that I have repeated the word ‘Israelite’ five times in this very verse.”

27. Leviticus 4:29. 28. Leviticus 14:12, 24.

58 Third Reading בהעלותך 20 וַּיַ֨עַ ׂש מֹׁשֶ ֧ה וְאַֽ ֹןהֲר֛ וְכָ ל־עֲדַ ֥תּבְ ל נֵֽי־יִׂשְרָאֵ֖ לַֽלְוִּיִ ֑ם ּכְ֠ כֹ֠ ל  ONKELOS  20 וַעֲבַ ד מֹשׁ ֶ ה וְאַ הֲ רֹן וְכָ ל כְּ נִשׁ ְתָּ א אֲׁשֶר־צִ ּוָ֨היְהוָֹ ֤ה אֶת־מׁשֶ ה֙ לַֽלְוִּיִ֔םּכֵן־עָׂש֥ ּולָהֶ֖ם ּבְ נֵ ֥י דִבְ נֵי יִשְׂ רָאֵ ל לְ לֵ וָאֵ י כְּ כֹל דִּ י פַקֵּ יד יְיָ יָת מֹשׁ ֶ ה לְ לֵ וָאֵ י כֵּ ן עֲבָדוּ לְ הוֹן בְּ נֵי 21 יִׂשְרָאֵֽ ל: וַּיִתְ חַּטְא֣ ּו הַֽלְוִּיִ֗םוַֽיְכַּבְ סּו֙ ּבִ גְדֵ םיהֶ֔ וַּיָ֨נֶף אַֽ הֲר֥ ֹן יִשְׂ רָאֵ ל: 21 וְאִדַּכִּ יוּ לֵ וָאֵ י וְחַ וָּרוּ אֹתָ ֛ם ּתְנּופָ֖ה לִפְ נֵ ֣י יְהוָֹ ֑ה וַיְכַּפֵ ֧ר עֲלֵיהֶ ֛ם אַֽ הֲר֖ ֹן לְטַֽהֲרָֽ ם: לְ בוּשׁ ֵ יהוֹן וַאֲרֵ ים אַ הֲ רֹן יַתְ הוֹן אֲרָמָ א קֳדָ ם יְיָ וְכַפַּ ר עֲלֵ יהוֹן אַ הֲ רֹן 22 וְאַֽ חֲרֵ ןי־כֵ֞ ּבָ ֣אּו הַֽלְוִּיִ֗ם ד לַֽעֲבֹ֤ אֶ ת־עֲבֽ ֹדָ תָ םּ֙בְאֹ֣הֶ ל לְדַכּ וֹאֵ יהוֹן: 22 וּבָתַ ר כֵּ ן עָ לוּ לֵ וָאֵ י מֹועֵ֔ ד לִפְ נֵ ֥י אַֽ ֹןהֲר֖ וְלִפְ נֵ ֣י בָנָ ֑יו ּכַֽאֲׁשֶ ר֩צִ ּוָ֨ה יְהוָֹ ֤ה אֶת־מׁשֶ ה֙ לְמִפְלַ ח יָת פֻּלְחַ נְ הוֹן בְּמַשׁ ְ כַּ ן זִמְ נָא קֳדָ ם אַ הֲ רֹן וּקְדָ ם בְּ נוֹהִ י כְּמָ א עַל־הַֽלְוִּיִ֔םּכֵ֖ן עָׂשּ֥ו לָהֶֽ ם: ס דִ י פַקֵּ יד יְיָ יָת מֹשׁ ֶ ה עַ ל לֵ וָאֵ י כֵּ ן 23 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 24 זֹ֖את ֣ראֲׁשֶ לַֽלְוִּיִ ֑ם עֲבָדוּ לְ הוֹן: 23 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 24 דָּ א דִּ י לְ לֵ וָאֵ י מִבַּ ר מִּבֶ ן֩חָמֵ֨ ׁש ֤ וְעֶׂשְרִ ים ׁשָ נָה֙ וָמַ֔עְ לָה יָבֹוא֙ לִצְבֹ֣ א צָבָ֔ א חָמֵשׁ וְעֶשְׂ רִ ין שׁ ְ נִ ין וּלְעֵלָּ א יֵיתֵ י לְחַ יָּלָ א חֵילָ א בְּ פֻלְחַ ן מַשׁ ְ כַּ ן זִמְ נָא: 25 ּבַֽ עֲבֹדַ֖ ת לאֹ֥הֶ מֹועֵֽד: ּומִּבֶ ן֙ חֲמִּׁשִ ֣ים ׁשָ נָ֔היָׁש֖ ּוב מִּצְבָ ֣א 25 וּמִבַּ ר חַמְשׁ ִ ין שׁ ְ נִ ין יְתוּב מֵחֵ יל הָֽ ֑ עֲבֹדָ הוְֹל֥ א ד יַֽעֲבֹ֖ עֽ ֹוד: 26 ת וְׁשֵרֵ֨ יואֶת־אֶחָ֜ ּבְאֹ֤הֶ ל פֻּלְחָ נָא וְלָ א יִפְלַ ח עוֹד: 26 וִישׁ ַמֵּשׁ עִ ם אֲ חוֹהִ י בְּמַשׁ ְ כַּ ן זִמְ נָא לְמִטַּ ר מֹועֵד֙ רלִׁשְמֹ֣ מִׁשְמֶ֔רֶ תוַֽעֲבֹדָ֖ הֹל֣ א יַֽעֲבֹ֑ דּכָ ֛כָ הּתַֽ עֲׂשֶ ֥ה מַטְּ רָ א וּפֻלְחָ נָא לָ א יִפְלָ ח כְּ דֵ ין לַֽלְוִּיִ֖ם ּבְמִׁשְמְ רֹתָֽ ם: פ תַּעְבֵּ ד לְ לֵ וָאֵ י בְּמַטְּ רַתְ הוֹן: 9:1 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה בְמַדְבְּרָ א  שלישי 9:1 וַיְדַּבֵ ֣ריְהוָֹ ֣ה אֶ ל־מֹׁשֶ ֣הבְמִדְ ּבַר־֠סִ ינַ֠יּבַּׁשָ נָ֨ה דְסִ ינַי בְּשׁ ַתָּ א תִ נְ יֵתָ א לְמִפַּקְ הוֹן הַּׁשֵנִ֜יתלְצֵאתָ֨ ם מֵאֶ ץ ֧רֶ מִצְרַ ֛יִם ּבַחֹ֥דֶ ׁשהָֽרִ אׁש֖ ֹון לֵאמֽ ֹ ר: מֵאַרְעָ א דְמִצְ רַ יִם בְּ יַרְחָ א קַדְמָאָ ה לְמֵימָ ר: 2 וְיַעְבְּ דוּן בְּ נֵי יִשְׂ רָאֵ ל יָת 2 וְיַֽעֲׂשּ֧ו בְ נֵֽי־יִׂשְרָאֵ ֛ל אֶת־הַּפָ֖סַח ּבְמֽ ֹועֲדֽ ֹו: פִּסְחָא בְּ זִמְ נֵהּ :

 RASHI  20 וַ יַּעַ שׂ מֹשׁ ֶ ה וְאַ הֲרֹן וְכָ ל עֲדַ ת וְגוֹ '. מֹשׁ ֶ ה הֶעֱמִידָ ן חוֹ זֵר הוּא לִנְעִ ילַת שׁ ְ עָרִ ים וְ לָשׁ ִ יר וְלִטְ עוֹ ן עֲ גָלוֹ ת. וְ זֶהוּ וְאַ הֲ רֹן הֱנִיפָ ם וְ יִשְׂרָ אֵ ל סָמְ כוּ אֶ ת יְדֵ יהֶ ם: 22 ַּ כ ֲ א שׁ ֶ ר "וְשׁ ֵרֵ ת אֶ ת אֶחָ יו" — "עִ ם אֲחוֹהִ י", כְּתַרְ ּגוּמוֹ : 26 ִ ל שׁ ְ ֹמ ר צִ וָּ ה ה' וְגוֹ ' כֵּ ן עָ שׂוּ. לְהַ ִ ּגיד שׁ ֶבַ ח הָעוֹ שִׂ ין וְהַ נַּעֲ שָׂ ה בָהֶ ם, מִשׁ ְמֶרֶ ת. לַחֲנוֹ ת סָבִ יב לָאֹהֶ ל, וּלְהָקִ ים וּלְהוֹרִ יד בִּשׁ ְ עַ ת שׁ ֶאֶחָ ד מֵהֶ ן לֹא עִכֵּ ב: 24 זֹאת אֲשׁ ֶ ר לַלְוִ יִּם. שׁ ָ נִ ים הַמַּסָּעוֹ ת: 1 בַּ חֹדֶשׁ הָרִאשׁ וֹ ן. ּ ָ פ ָ ר שׁ ָ ה שׁ ֶ ְ ּ ב ֹר א שׁ ַ ה ּ ֵ ס ֶ פ ר פּ וֹסְ לִ ים בָּהֶ ם וְאֵ ין הַמּ וּמִ ין פּ וֹסְ לִ ים בָּהֶ ם: ִ מ ֶּ ב ן ָ ח ֵ מ שׁ לֹא נֶאֶמְרָ ה עַ ד אִ ּיָר, לָמַדְ תָּ , שׁ ֶאֵ ין סֵדֶ ר מֻקְדָּ ם וּמְ אֻחָ ר וְ עֶ שְׂ רִ י ם . וּבְמָקוֹ ם אַ חֵ ר אוֹמֵ ר: "מִ בֶּ ן שׁ ְלֹשׁ ִ ים שׁ ָ נָה"9. הָ א בַּתּ וֹרָ ה. וְ לָמָּ ה לֹא פָתַ ח בְּזוֹ ? מִפְּ נֵי שׁ ֶ הוּא ּגְנוּתָ ן שׁ ֶ ל כֵיצַ ד? מִ בֶּ ן עֶ שְׂרִ ים וְחָמֵשׁ בָּ א לִלְ מֹד הִ לְכוֹ ת עֲבוֹדָ ה, יִשְׂרָ אֵ ל, שׁ ֶכָּ ל אַרְ בָּעִ ים שׁ ָ נָה שׁ ֶהָ יוּ יִשְׂרָ אֵ ל בַּמִּדְ בָּ ר, לֹא וְלוֹמֵ ד חָמֵשׁ שׁ ָ נִ ים, וּבֶ ן שׁ ְלֹשׁ ִ ים עוֹבֵ ד. מִכָּ אן לְתַ לְמִ יד הִקְרִ יבוּ אֶ ּלָא פּ ֶסַ ח זֶה בִּ לְבַ ד: 2 בְּמוֹעֲדוֹ . אַ ף בְּשׁ ַבָּ ת. שׁ ֶ ּלֹא רָ אָ ה סִימָ ן יָפֶ ה בְּמִשׁ ְ נָתוֹ בְּחָמֵשׁ שׁ ָ נִ ים, שׁ ֶשּׁ וּב אֵינוֹ "בְּמוֹעֲדוֹ" — אַף בְּטֻמְאָ ה: רוֹאֶ ה: 25 וְ לֹא יַעֲ בֹד עוֹ ד. עֲבוֹדַ ת מַשּ ָׂ א בַּכָּתֵ ף, אֲבָ ל

9. במדבר ד, ג. the second year of their exodus from Egypt, saying: 2 “Even though the Israelites are technically exempt from offering the Passover sacrifice until they enter the Land of Israel, they shall nonetheless offer the Pass- over sacrificehere, in the desert, in its appointed time. And at all times, they shall offer the Passover sacrifice in its appointed time even if this happens to fall on the Sabbath.

59 Numbers 8:20-9:2 Beha’alotecha

20 So Moses, Aaron, and the entire congregation of Israel did what God told them to do to the Levites: Moses assembled them, Aaron lifted them up, and the Israelites laid their hands on them. The Israelites did in accordance with all that God had instructed Moses regarding the Levites. 21 The Levites, too, did what was required of them: they purified themselves and immersed their clothes. Then Aaron lifted them as a wave-offering before God, and Aaron atoned for them, to purify them. 22 Thereafter, the Levites came to perform the service in the Tent of Meeting before Aaron and before his sons. Moses, Aaron, and the Israelites did to the Levites just as God had commanded Moses regarding them, and neither the Israelites nor the Levites demurred. 23 God spoke to Moses, saying: 24 “This is the rule concerning the Levites: Whereas the priests can be disqualified from service by bodily blemishes,29 this is not the case with the Levites. For them, only age matters: from 25 years old and upwards they shall enter the service to work in the Tent of Meeting. They shall train for five years and commence their service at age 30.30 25 When they are 50 years old, they shall retire from the work troop, and do no more work. 26 Those 50 years old and older shall serve with their brethren in the Tent of Meeting by opening and closing the Temple gates, playing in the orchestra (except for the heavier instruments31), singing in the choir, loading the lighter objects on the wagons, and to keep the charge of keeping laymen away from the Tent of Meeting and dismantling and erecting the Tabernacle before and after travel. But they shall not perform the service of carrying the sacred objects on their shoul- ders. Thus shall you deal with the Levites regarding their charge.” Passover in the Desert  Third Reading 9:1 The Torah now records how God gave instructions for offering the Passover sacrifice (which would take place two weeks later, on the 14th of Nisan). Although the narrative has been focused on the events of the 1st of Nisan for some time,32 this date is given only now, implying that it is due to the episode that is about to be recounted that the events of Nisan are chronicled after the events of Iyar (which are chronicled at the beginning of the book). Indeed, the Torah here describes how, in response to the request of a few individuals, God provided the people with the opportunity to offer the Passover sacrifice late if they could not offer it at its designated time. It follows that once they were sentenced to stay in the desert for 40 years,33 God would certainly have allowed the people to offer the Passover sacrifice during this period had they asked Him—even though they were technically exempt from offering it until they entered the Land of Israel.34 But they never asked this of God, and this is an embarrassment for the Jewish people. Be- cause it is not appropriate to begin one of the Torah’s books with an incident that is deprecatory to the Jewish people, the events are chronicled out of order.35 God spoke to Moses in the Sinai Desert, on the first day36 of Nisan, the first month of

29. Leviticus 21:16-24. 30. See above, 4:3. 31. See above, on 4:47. 32. I.e., since above, the beginning of chapter 5. 33. Below, 14:33. 34. Exodus 12:25. 35. Likutei Sichot, vol. 23, p. 64 ff. 36. Gitin 60ab. 59 Third Reading בהעלותך 3 ּבְאַרְּבָעָ ֣ה עָׂשָֽ ר־֠יֹוםּבַחֹ֨דֶ ׁש הַ ּזֶ֜הּבֵ ֧יןהָֽעַרְ ּבַ ֛יִם ּתַֽ עֲׂש֥ ּו  ONKELOS  3 בְּאַרְבְּעַ ת עַשְׂ רָ א יוֹמָ א בְּ יַרְחָ א אֹתֹ֖וּבְמֹֽ עֲד֑ ֹו ּכְ כָל־חֻּקֹתָ ֥יו ּוכְ כָל־מִׁשְּפָטָ֖ יוּתַֽ עֲׂש֥ ּו אֹתֽ ֹו: הָדֵ ין בֵּ ין שׁ ִמְשׁ ַ יָּא תַּעְבְּ דוּן יָתֵהּ בְּ זִמְ נֵהּ כְּכָ ל גְּ זֵרָתֵהּ וּכְכָ ל דַּחֲ זֵי 4 וַיְדַ ּבֵ ֥רמֹׁשֶ ֛האֶל־ּבְ נֵ ֥י ל יִׂשְרָאֵ֖ תלַֽעֲׂש֥ הַּפָֽסַ ח: 5 וַּיַֽעֲׂש֣ ּו לֵהּ תַּעְבְּ דוּן יָתֵהּ : 4 וּמַלֵּ יל מֹשׁ ֶ ה אֶת־הַּפֶ֡סַ ח ּבָֽרִ אׁש֡ ֹון ּבְאַרְ ּבָעָ ה֩ רעָׂשָ֨ יֹ֥וםלַחֹ֛דֶ ׁש ּבֵ ֥ין עִ ם בְּ נֵי יִשְׂ רָאֵ ל לְמֶעְבַּ ד פִּסְחָ א: 5 וַעֲבָדוּ יָת פִּסְחָ א בְּ נִיסָ ן בְּאַרְבְּעַ ת הָֽעַרְ ּבַ֖יִםּבְמִדְ ּבַ ֣רסִ ינָ ֑יּכְ֠ לכֹ֠ ראֲׁשֶ֨ צִ ּוָ ֤ה יְהוָֹה֙אֶ ת־מֹׁשֶ֔ ה עַשְׂ רָ א יוֹמָ א לְ יַרְחָ א בֵּ ין שׁ ִמְשׁ ַ יָּא בְּמַדְבְּרָ א דְסִ ינָי כְּ כֹל דִּ י פַקֵּ יד יְיָ יָת ּכֵ֥ן עָׂש֖ ּו ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 6 וַיְהִ ֣י יםאֲנָׁשִ֗ ראֲׁשֶ֨ הָ יּ֤ו טְ מֵאִ ים֙ מֹשׁ ֶ ה כֵּ ן עֲבָדוּ בְּ נֵי יִשְׂ רָאֵ ל: 6 וַהֲ ווֹ לְנֶ֣פֶׁש אָדָ֔ ם וְֹלא־יָֽכְ ל֥ ּולַֽעֲׂשת־הַּפֶ֖סַ חּבַ ּיֹ֣ום הַה֑ ּוא גֻבְרַ יָּא דִּ י הֲ ווֹ מְ סָאֲבִ ין לִטְמֵ י נַפְשׁ ָ א דֶאֱ נָשׁ ָ א וְלָ א יְכִ ילוּ לְמֶעְבַּ ד פִּסְחָ א וַּֽיִקְרְ ב֞ ּולִפְ נֵ ֥ימֹׁשֶ ֛הוְלִפְ נֵ ֥יאַֽ הֲר֖ ֹןּבַ ּיֹ֥ום הַהֽ ּוא: 7 ֠וַּיֹֽאמְר֠ ּו בְּ יוֹמָ א הַ הוּא וּקְרִ יבוּ קֳדָ ם מֹשׁ ֶ ה וּקְדָ ם אַ הֲ רֹן בְּ יוֹמָ א הַ הוּא: 7 וַאֲמָ רוּ הָֽאֲנָׁשִ ֤יםהָהֵּ֨מָ ה֙אֵ לָ֔ יואֲנַ ֥חְ נּו טְ יםמֵאִ֖ לְנֶ ֣פֶ ׁש ֑ םאָדָ לָ ּ֣מָ ה גֻּבְרַ יָּא הָאִ נּוּן לֵהּ אֲ נַחְ נָא מְ סָאֲבִ ין לִטְמֵ י נַפְשׁ ָ א דֶאֱ נָשׁ ָ א לְמָ א נִתְמְ נַע נִּגָרַ֗ע לְבִלְּתִ֨ י ֜ הַקְרִ יב אֶת־קָרְ ּבַ ֤ן יְהוָֹה֙ ּבְמֹ֣ עֲד֔ ֹו ּבְת֖ ֹוְך בְּדִ יל דְּלָ א לְקָרָבָ א יָת קֻרְבָּ נָא דַ ייָ ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: בְּ זִמְ נֵהּ בְּ גוֹ בְּ נֵי יִשְׂ רָאֵ ל:  RASHI  3 כְּכָ ל חֻקּ ֹתָ יו. אֵ ּלוּ מִ צְוֹ ת שׁ ֶבְּ גוּפוֹ : שֶׂ ה תָמִ ים, זָכָ ר, בֶּ ן אַ הֲ רֹן מִ נַּיִן לוֹ ?: 7 לָמָּ ה נִ ּגָרַ ע. אָמַ ר לָהֶ ם: "אֵ ין קָדָשׁ ִ ים שׁ ָ נָה: וּכְכָ ל מִשׁ ְפָּטָ יו. אֵ ּלוּ מִ צְוֹ ת שׁ ֶעַ ל ּגוּפוֹ מִמָּקוֹ ם אַ חֵ ר, קְרֵ בִ ים בְּטֻמְאָ ה". אָמְ רוּ לוֹ : ּ"יִזָרֵ ק הַדָּ ם עָ לֵינוּ בְּ כֹהֲנִ ים כְּגוֹ ן שׁ ִבְעַ ת יָמִ ים לְמַ ָּ צה וּלְבִ עוּר חָמֵ ץ: 4 וַיְדַ בֵּ ר מֹשׁ ֶ ה טְ הוֹרִ ים, וְ יֵאָ כֵ ל הַבָּ שָׂ ר לַטְּ הוֹרִ ים". אָמַ ר לָהֶ ם: "עִמְ דוּ וְגוֹ '. מַ ה תַּ לְ מוּד לוֹמַ ר, וַהֲ לֹא נֶאֱמַ ר: "וַיְדַ בֵּ ר מֹשׁ ֶ ה אֶ ת וְאֶשׁ ְמְ עָ ה", כְּתַ לְמִ יד הַמּ ֻבְטָ ח לִשׁ ְ מֹעַ מִפִּ י רַ בּוֹ . אַשׁ ְרֵ י מֹעֲדֵ י ה'"10? אֶ ּלָא, כְּשׁ ֶשּׁ ָמַ ע פּ ָרָשׁ ַ ת מוֹעֲדִ ים מִסִּ ינַי, אָמַ ר יְלוּד אִשּׁ ָ ה שׁ ֶכָּ ְך מֻבְטָ ח, שׁ ֶכָּ ל זְמַ ן שׁ ֶהָ יָה רוֹ צֶ ה הָ יָה לָהֶ ם, וְחָ זַר וְהִ זְהִירָ ם בִּשׁ ְ עַ ת מַעֲ שֶׂ ה: 6 לִפְ נֵי מֹשׁ ֶ ה וְלִפְ נֵי מְדַ בֵּ ר עִ ם הַשּׁ ְ כִ ינָה. וּרְ אוּיָה הָ יְתָ ה פּ ָרָשׁ ָ ה זוֹ לְהֵאָמֵ ר אַ ֲ ה ֹר ן . כְּשׁ ֶשּׁ ְ נֵיהֶ ם יוֹשׁ ְבִ ין בְּ בֵ ית הַמִּדְרָשׁ , בָּ אוּ וּשׁ ְאָ לוּם. עַ ל יְדֵ י מֹשׁ ֶ ה כִּשׁ ְאָ ר כָּ ל הַתּ וֹרָ ה ּכֻלָהּ , אֶ ּלָא שׁ ֶ ּזָכוּ אֵ ּלוּ וְ לֹא יִתָּ כֵ ן לוֹמַ ר זֶה אַחַ ר זֶה, שׁ ֶאִ ם מֹשׁ ֶ ה לֹא הָ יָה יוֹדֵ עַ , שׁ ֶתֵּאָמֵר עַ ל יְדֵ יהֶן, שׁ ֶמְּ גַלְ ּגְלִין זְכוּת עַ ל יְדֵ י זַכַּ אי:

10. ויקרא כג, מד.  CHASIDIC INSIGHTS  which is a religious obligation.39 Why then, they ar- nection with God through the Torah and its com- gued, should they be excluded?40 mandments. Of course, this encounter will require Their cry caused God to grant us the holiday and us to temporarily abandon our own, loftier pursuits the opportunity of the second Passover, a second while we take care of our fellow’s more basic spiri- opportunity for redemption. tual needs. But the holiday of the second Passover assures us that God will return this “lost” time and We must learn from their example. Because we allow us the fullest expression of our own relation- are living in exile, we, too, are spiritually defiled, ship to Him, also.42 and cannot bring the Passover offerings. But if we truly cry out to God—demanding the opportunity We are ritually defiled: The theme of the second to connect with Him, feeling that the missed op- Passover is that it is never too late; it is always pos- portunity to serve Him jeopardizes our very be- sible to set things aright. Even if one was spiritually ing, and reminding Him of His responsibility for impure or spiritually distant from his proper desti- our impurity—He will surely redeem us from ex- nation, God still gives him an opportunity to change ile and afford us the opportunity to connect with the past and correct the wrongs.43 41 Him fully. We are ritually defiled: There are two methods We are ritually defiled: Allegorically, “tending to of serving God: the path of righteousness and the a dead relative” means helping someone who is path of teshuvah (“return”). When we are on the spiritually “dead.” When we encounter such a per- path of righteousness, we fulfill our Divine mission son, our first priority is to revive his intrinsic con- straightforwardly: we shun all sources of defile-

39. See Sukah 25b; Rashi ad loc.; Sifrei. 40. Sefer HaSichot 5748, vol. 2, pp. 480. 41. Likutei Sichot, vol. 22, pp. 215-216. 42. Torat Men- achem, vol. 1, p. 52 43. HaYom Yom, 14 Iyar.

60 Numbers 9:3-7 Beha’alotecha

3 On the afternoon of the fourteenth of this month, you shall offer it in its appointed time, even if most or all of you are impure by having come in contact with a corpse; you shall offer it in accordance with all the statutes that apply to it intrinsically, i.e., that it be an unblemished, one-year-old male lamb, and in accordance with all its ordinances that apply to it extrinsically, i.e. that it be roasted, eaten with unleavened bread, and so on.” 4 Moses spoke to the Israelites, instructing them to offer the Passover sacrifice. Even though Moses had already taught them the laws of the festivals, he nevertheless reviewed them with the people prior to each festival. 5 So they offered the Passover sacrifice in the afternoon of the fourteenth day of the first month, in the Sinai Desert; the Israelites didexactly according to all that God had commanded Moses. The Second Passover 6 But there were men who had become ritually defiled because of contact with a corpse. Therefore, they could not offer the Passover sacrifice on that day. So they approached Moses and Aaron together, in the tent that served as their house of study, on that day. 7 Those men said to Moses, “We are ritually defiled because of contact with a corpse. But last year, the Passover lamb was not eaten as a sacrifice; everyone just slaughtered the lamb, put the blood on the doorposts, and ate the meat. Why should it be any different this year? Perhaps it is to be slaughtered as a sacrifice only when it assumes its full legal force, when we enter the Land of Israel. This year, it is an exceptional case, and who is to say that the laws that will apply later on also apply now? Why, then, should we be excluded from slaughtering and eating the Passover lamb now?” Moses replied, “True, last year, the Passover lamb was not slaughtered as a sacrifice. But God said that this year itis to be treated as a sacrifice, and as you know, only ritually pure people may offer sacrifices.” To this, they argued, “If so, it follows that there are two aspects to the Passover sacrifice: offering it as a sacrifice and eating it. Since it is sacrificial meat, we understand that we must not eat it. But let us at least observe the sacrificial aspect of the ritual:Why should we be excluded from offering God’s sacrifice in its appointed time, along with the rest of the Israelites? Let us slaughter our lambs outside the Tabernacle. The blood can then be sprinkled inside by ritually pure priests on our behalf, and other, ritually pure people can eat the flesh in our stead.”37  CHASIDIC INSIGHTS  7 We are ritually defiled: These Jews understood sist on participating nonetheless.” why they could not bring the sacrifice together with In a deeper sense, they not only felt excluded from everyone else; they prefaced their words by say- the same positive experience as everyone else; they ing, “We were defiled.” But they still cried, “Why felt that their very essence was at stake.38 should we be left out? We want to be able to achieve the same connection to God as everyone else. We Furthermore, according to some opinions, these know that our impurity precludes this, but we in- people became defiled by burying a dead relative,

37. Likutei Sichot, vol. 28, pp. 68ff. 38. This is implied in the literal meaning of the words translated as “why should we be left out” ”.which is “why should we be diminished ,(למה נגרע)

60 Third Reading בהעלותך 8 רוַּיֹ֥אמֶ אֲלֵהֶ֖םמֹׁשֶ ֑ה עִמְד֣ ּו וְאֶׁשְמְ העָ֔ מַ ה־ּיְצַ ּוֶ ֥ה יְהוָֹ֖ה  ONKELOS  8 וַאֲמַ ר לְ הוֹן מֹשׁ ֶ ה אוֹרִ יכוּ עַ ד לָכֶֽם: פ דְּאֶשׁ ְ מַ ע מָ א דְאֶתְפַּקַּ ד מִ ן קֳדָ ם יְיָ עַ ל דִּילְ כוֹן: 9 וּמַלֵּ יל יְיָ עִ ם 9 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 10 ּדַ ּבֵ ֛ר אֶל־ּבְ נֵ ֥י יִׂשְרָאֵ֖ ל מֹשׁ ֶ ה לְמֵימָ ר: 10 מַלֵּ ל עִ ם בְּ נֵי יִשְׂ רָאֵ ל לְמֵימָ ר גְּבַ ר גְּבַ ר אֲרֵ י יְהֵ י לֵאמֹ֑ ר אִ ֣ יׁש אִ ֣ יׁש ּכִי־יִֽהְ יֶ֥ה טָמֵ ֣א | לָנֶ֡פֶ ׁשאֹו֩ בְדֶ֨רֶ ְך רְ חֹקָ֜ ה מְ סָאָ ב לִטְמֵ י נַפְשׁ ָ א דֶאֱ נָשׁ ָ א אוֹ לָכֶ֗ ם ֚אֹו לְ דֹר֣ ֹתֵ םיכֶ֔ וְעָ הׂ֥שָ חפֶ֖סַ לַֽיהֹוָֽה: 11 ּבַחֹ֨דֶ ׁשהַּׁשֵנִ֜י בְאָרְחָ א רְחִ יקָ א לְ כוֹן אוֹ לְדָרֵ יכוֹן וְיַעְבֵּ ד פִּסְחָ א קֳדָ ם יְיָ: 11 בְּ יַרְחָ א ּבְאַרְ הּבָעָ֨ עָׂשָ ֥ר יֹ֛ום ּבֵ ֥ין הָֽעַרְ ּבַ֖יִםיַֽעֲׂש֣ ּו אֹת֑ ֹועַל־מַּצ֥ ֹות תִ נְ יָנָא בְּאַרְבְּעַ ת עַשְׂ רָ א יוֹמָ א בֵּ ין שׁ ִמְשׁ ַ יָּא יַעְבְּ דוּן יָתֵהּ עַ ל פַּטִּ יר ּומְ רֹרִ֖ ים יֹֽאכְ לֻֽהּו: 12 ֹלֽ ֤ א־יַׁשְאִ ירּו מִּמֶ֨ ּנּו֙ עַד־ּבֹ֔קֶ ר וְעֶ֖צֶ ם וּמְ רָרִ ין יֵיכְ לֻנֵּהּ : 12 לָ א יַשׁ ְ אֲרוּן מִ נֵּהּ עַ ד צַפְרָ א וְגַרְמָ א לָ א יִתְבְּ רוּן ֹל֣א יִׁשְּבְרּו־ב֑ ֹו ּכְ כָל־חֻּקַ ת֥ הַּפֶ֖סַ ח יַֽעֲׂש֥ ּו אֹתֽ ֹו: 13 וְהָאִ יׁש֩ בֵּהּ כְּכָ ל גְּ זֵרַ ת פִּסְחָ א יַעְבְּ דוּן יָתֵהּ : אֲׁשֶר־ה֨ ּוא טָה֜ ֹור ּובְדֶ ֣רֶ ְךֹלֽא־הָ יָ֗הוְחָדַ ל֙לַֽעֲׂש֣ ֹות הַּפֶ֔סַ ח 13 וְגַבְרָ א דְ הוּא דְ כֵ י וּבְ אֹרַ ח לָ א הֲ וָה וְיִתְמְ נַע מִלְּמֶעְבַּ ד פִּסְחָ א וְנִכְרְ תָ ֛ה הַּנֶ ֥פֶ ׁש ואהַהִ֖ מֵֽעַּמֶ ֑יהָ ּכִ ֣י | קָרְ ּבַ ֣ן יְהוָֹ ֗ה ֹל֤ א הִקְרִ יב֙ וְיִשׁ ְתֵּצֵ י אֱ נָשׁ ָ א הַ הוּא מֵעַמֵּהּ אֲרֵ י קֻרְבָּ נָא דַ ייָ לָ א קָרֵ יב בְּ זִמְ נֵהּ חוֹבֵהּ ּבְמֹ֣ עֲדֹ֔ו חֶטְא֥ ֹויִּׂשָ֖א הָאִ ֥יׁש הַהֽ ּוא: יְקַבֵּל גַּבְרָא הַ הוּא:

 RASHI  10 אוֹ בְדֶרֶ ְך רְ חֹקָ ה. נָקוּד עָ לָיו, לוֹמַ ר לֹא שׁ ֶרְ חוֹקָ ה פּ ֶסַ ח שׁ ֵ נִ י — מַ ָּ צה וְחָמֵ ץ עִמּ וֹ בַּבַּ יִת, וְאֵ ין שׁ ָ ם יוֹ ם טוֹ ב, וַדַּ אי, אֶ ּלָא שׁ ֶהָ יָה חוּץ לְאַסְ ֻקפּ ַ ת הָעֲ זָרָ ה כָּ ל זְמַ ן שׁ ְחִיטָ ה. וְאֵין אִסּ וּר חָמֵץ אֶ ּלָא עִמּ וֹ בַּאֲכִ ילָתוֹ :

 CHASIDIC INSIGHTS  Passover celebration. Anyone who wishes to offer nection to God by offering the Passover sacrifice in or eat the Passover sacrifice must be pure. There its proper time would achieve—through continuing must not be any leaven—or the spiritual impurities to grow systematically—the second level of service it represents—to contravene Divine consciousness. as well, and did not require a special “jump.” Over And, even with all of that, it takes a full seven days the course of the month following the first Passover, to fully and methodically integrate the spiritual en- the original connection would initiate ever more ergies of the holiday. sublime degrees of connection. Hence, such a per- The second Passover, on the other hand, embodies son did not require any further catalysts to ensure the approach of teshuvah. Because it is an exercise in this growth. It was only those who had deviated transcendence, it does not require the methodical from the proper path and had never begun a proper preparation required by the regular Passover. The journey of growth that needed to skip directly to leaven need not be banished, since we are ready to the transcendent mode. They required a catalyst, an elevate it, too. Earlier impurity no longer matters, offering to be brought in the second month, because for it cannot destroy this intrinsic connection. And without that “jump” they would have remained 48 one day is enough, for this connection transcends helpless and unchanged. time as well as behavioral issues.46 We are ritually defiled: Although until we regain We are ritually defiled: If, as we have explained, control of the Temple Mount, we are not obligated the second Passover embodies a higher degree of to offer the Passover sacrifice on the first Passover, Divine service, why is it reserved for those who be- we still celebrate the second Passover because of its came defiled? Why could one who brought the sac- spiritual meaning. We celebrate the added capacity rifice on the first Passover not enjoy the sublimity of to achieve a higher degree of spiritual connection the second? How was he to achieve the advantages and its lesson of hope: No matter what may have of transcendence? happened in the past, no matter what we may have As we have explained previously,47 a “sacrifice” spoiled, it is never too late. We still have the ability (korban) is a way of “connecting” (karev) to God. A and opportunity to change not only our futures, but person who achieved the intended intensity of con- even the effects of our pasts.49

46. Likutei Sichot, vol. 18, pp. 120-122. 47. Overview to parashat Vayikra. 48. Likutei Sichot, vol. 33, pp. 58-60. 49. Likutei Sichot, vol. 33, pp. 60-61.

61 Numbers 9:8-13 Beha’alotecha

8 Moses said to them, “Wait, and I will hear what God instructs me concerning you.” Moses was such an exalted prophet that he knew that he could consult with God whenever he felt it necessary. 9 The following laws were part of the original laws of the Passover offering, but because God foresaw that these righteous individuals would yearn to perform this commandment, He did not give these laws until they asked about it, in order that it be ascribed to their merit. Thus, God spoke to Moses in response to their query, saying: 10 “Speak to the Israelites saying, ‘The ritually defiled men did not reason cor- rectly. The offering up and the eating of the Passover sacrifice are intrinsically connected, and whoever is disqualified from eating it may not offer it, either. Howev- er, there is an alternative way that they can fulfill this commandment:Any person who becomes defiled from contact with a corpse, or is outside the courtyard of the Tabernacle during the time the sacrifice may be offered—even if he is only the slightest bit distant from it and nonetheless refrains from entering it in order to offer the sacrifice—or who inadvertently has leavened bread in his possession,44 whether this person is among you or in future generations, he may still make a Passover sacrifice for God. 11 But he shall offer it in the afternoon of the fourteenth day of the second month, Iyar, rather than in the first month, Nisan. The other laws of the Passover offering, however, do apply: he shall eat it with unleavened bread and bitter herbs. 12 He shall not leave any of it over until morning, and he shall not break any of its bones. He shall offer it in accordance with all the statutes connected with the regular Passover sacrifice. Nonetheless, he does not have to remove leavened bread from his house, and the day is not considered a festival for him per se, in that work is permitted. 13 But if a man who is ritually pure and is not on a journey neglects to offer the Passover sacrifice, his soul shall be cut off from his people—he will die prema- turely and childless45—for he did not bring God’s offering in its appointed time; that person shall bear his sin.  CHASIDIC INSIGHTS  ment and do what is required of us. But because God. When we do this, we transform the power of we are fulfilling God’s mission in the context of the evil into holiness and our previous sin into a source finite, material world, elevating it and ascending of merit, thereby obtaining God’s forgiveness for through it, we must operate methodically, system- our misdeed. This ability to change that which is atically. We must play by the rules: we cannot carry already done and to overcome wrongs that have al- out a specific step unless we have completed all the ready been perpetrated is drawn from a source of prerequisites, and every step must build on the pre- transcendent spirituality, a level beyond merit or in- vious one rather than oppose it. iquity. It taps the essential relationship between man If, however, we have strayed from the path of righ- and God, which is not predicated on our obedience teousness, it is not enough to merely avoid im- to His will. This connection can never waver, for it propriety; we must address the fact that we have is intrinsic in nature; the essence of the Jewish soul succumbed to the forces of evil and use this fact to is one with God whether we obey His will or not. strengthen the weak point in our relationship with The path of righteousness is reflected in the regular

44. See Likutei Sichot, vol. 8, pp. 61-71. 45. See Exodus 12:19.

61 Fourth Reading בהעלותך 14 וְכִֽ י־יָג֨ ּור אִּתְ כֶ֜ ם רּגֵ֗ וְעָ ׂ֤שָ הפֶ֨סַ ח֙לַֽיהוָֹ ֔הּכְ ֥ תחֻּקַ הַּפֶ ֛סַ ח  ONKELOS  14 וַאֲרֵ י יִתְ גַּיַּר עִמְּ כוֹן גִּיּוֹרָ א ּוכְמִׁשְּפָט֖ ֹו ּכֵ ֣ן יַֽעֲׂשֶ ֑החֻּקָ ה ֤ אַחַ ת֙ יִהְ יֶ֣ה םלָכֶ֔ וְלַּגֵ֖ר ּולְאֶ זְרַ ֥ ח וְיַעְבֵּ ד פִּסְחָ א קֳדָ ם יְיָ כִּ גְ זֵרַ ת פִּסְחָ א וּכְדַחֲ זֵי לֵהּ כֵּ ן יַעְבֵּ ד קְ יָמָ א חַ ד יְהֵ י הָאָֽרֶ ץ: ס לְ כוֹן וּלְ גִיּוֹרָ א וּלְ יַצִּ יבָ א דְאַרְעָ א: 15 וּבְ יוֹמָ א דְּאִתָּקַ ם יָת מַשׁ ְ כְּ נָא  רביעי 15 ּובְ יֹום֙הָקִ ֣ ים אֶת־הַּמִׁשְ ןּכָ֔ ּכִּסָ ֤ה הֶֽעָ נָן֙ אֶ ת־ חֲפָ א עֲנָנָא יָת מַשׁ ְ כְּ נָא לְמַשׁ ְ כְּ נָא הַּמִׁשְ ּכָ֔ ןלְאֹ֖הֶ להָֽעֵדֻ ֑ת בּובָעֶ֜רֶ יִהְ יֶ֧ה ֛ןעַל־הַּמִׁשְּכָ ּכְמַרְ אֵ ה־ דְסַהֲדוּתָ א וּבְרַמְשׁ ָ א הֲ וָה עַ ל מַשׁ ְ כְּ נָא כְּחֵ זוּ אֶשּׁ ָ א עַ ד צַפְרָ א: ׁשאֵ֖ עַד־ּבֽ ֹקֶ ר: 16 ֚ ֵן ּכיִהְ יֶ֣ה תָמִ֔ ידהֶֽעָנָ֖ן יְכַּסֶ ּ֑נּו ּומַרְ אֵ ה־ 16 כֵּ ן הֲ וָה תְדִירָ א עֲנָנָא חָפֵ י לֵהּ וְחֵ זוּ אֶשּׁ ָ א בְּלֵילְ יָא: 17 וּלְ פוּם אֵ֖ ׁש לָֽיְלָה: 17 ּולְפִ֞ י הֵֽעָל֤ ֹות הֶֽעָ נָן֙ מֵעַ ֣ל הָאֹ֔הֶ ל וְאַ ֣חֲרֵ י אִסְתַּלָּ קוּת עֲנָנָא מֵעִלָּ וֵי מַשׁ ְ כְּ נָא וּבָתַ ר כֵּ ן נָטְלִ ין בְּ נֵי יִשְׂ רָאֵ ל כֵ֔ןיִסְ עּ֖וּבְ נֵ ֣ייִׂשְרָאֵ ֑ל ּובִמְק֗ ֹוםאֲׁשֶ ֤ר יִׁשְ ּכָן־ׁשָ ם֙הֶֽעָ נָ֔ן ׁשָ ֥ם וּבְאַתְ רָ א דְּשׁ ָ רֵ י תַמָּ ן עֲנָנָא תַּמָּ ן יַֽחֲנּ֖וּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 18 עַל־ּפִ ֣י יְהוָֹ ֗ה יִסְ עּו֙ ּבְ נֵ ֣י יִׂשְרָ אֵ֔ ל וְעַ ל־ שׁ ָ רָ ן בְּ נֵי יִשְׂ רָאֵ ל: 18 עַ ל מֵימְ רָ א דַ ייָ נָטְלִ ין בְּ נֵי יִשְׂ רָאֵ ל וְעַ ל מֵימְ רָ א ּפִ֥י יְהוָֹ֖ה יַֽחֲנּ֑וּכָל־יְמֵ֗ י ראֲׁשֶ֨ יִׁשְּכֹ֧ ן הֶֽעָנָ �֛ן עַל־הַּמִׁשְּכָ֖ן יַֽחֲנֽ ּו: דַ ייָ שׁ ָ רָ ן כָּ ל יוֹמֵ י דִּ י שׁ ָ רֵ י עֲנָנָא עַ ל מַשׁ ְ כְּ נָא שׁ ָ רָ ן: 19 וּבְ אוֹרָכוּת עֲנָנָא 19 ֧ ּובְהַֽאֲרִ יְך הֶֽעָנָ �֛ן עַל־הַּמִׁשְּכָ֖ןיָמִ ֣ים רַּבִ ים֑ וְׁשָֽמְר֧ ּו בְ נֵֽי־ עַ ל מַשׁ ְ כְּ נָא יוֹמִ ין סַגִּיאִ ין וְיִטְּ רוּן בְּ נֵי יִשְׂ רָאֵ ל יָת מַטְּ רַ ת מֵימְ רָ א דַ ייָ יִׂשְרָאֵ ֛לאֶת־מִׁשְמֶ ת֥רֶ יְהוָֹ֖הוְֹל֥ איִּסָֽ עּו: 20 וְ יֵׁ֞ש אֲׁשֶ֨ ר יִהְ יֶ֧ה וְלָ א נָטְלִ ין: 20 וְאִ ית דִּ י הֲ וָה עֲנָנָא יוֹמֵ י דְמִ נְ יָן עַ ל מַשׁ ְ כְּ נָא עַ ל מֵימְ רָ א הֶֽעָנָ �֛ןיָמִ ֥ים מִסְּפָ֖רעַל־הַּמִׁשְּכָ ֑ן עַל־ּפִ ֤י יְהוָֹה֙יַֽחֲנּ֔ו וְעַ ל־ דַ ייָ שׁ ָ רָ ן וְעַ ל מֵימְ רָ א דַ ייָ נָטְלִ ין: ּפִ ֥ייְהוָֹ֖ה יִּסָֽ עּו: 21 וְ יֵׁ֞ש ראֲׁשֶ֨ יִהְ יֶ֤ה הֶֽעָ נָן֙מֵעֶ ב֣רֶ עַד־ּבֹ֔קֶ ר 21 וְאִ ית דִּ י הֲ וָה עֲנָנָא מֵרַמְשׁ ָ א עַ ד צַפְרָ א וּמִסְתַּלַּ ק עֲנָנָא בְּצַפְרָ א וְנַֽעֲלָ ֧ה הֶֽעָנָ �֛ן רּבַּבֹ֖קֶ וְ נָסָ ֑עּו ֚ ֹו א יֹומָ ֣ם וָלַ֔ יְלָה וְנַֽעֲלָ ֥ה הֶֽעָנָ֖ן וְנָטְלִ ין אוֹ יֵמָ ם וְלֵילֵ י וּמִסְתַּלַּ ק עֲנָנָא וְנָטְלִ ין: 22 אוֹ תְ רֵ ין יוֹמִ ין אוֹ וְ נָסָֽ עּו: 22 אֽ ֹו־יֹמַ֜ יִםאֹו־חֹ֣דֶ ׁש אֽ יםֹו־יָמִ֗ ֨ ּבְהַֽאֲרִ יְך הֶֽעָנָ �֤ן עַ ל־ יַרְחָ א אוֹ עִדָּ ן בְּעִדָּ ן בְּ אוֹרָכוּת עֲנָנָא עַ ל מַשׁ ְ כְּ נָא לְמִשׁ ְ רֵ י עֲ לוֹהִ י שׁ ָ רָ ן בְּ נֵי הַּמִׁשְּכָן֙ לִׁשְּכֹ֣ ןעָלָ֔ יו יַֽחֲנּ֥ו בְ לנֵֽי־יִׂשְרָאֵ֖ וְֹל֣ א יִּסָ ֑עּוּובְ הֵעָֹֽלת֖ ֹו יִשְׂ רָאֵ ל וְלָ א נָטְלִ ין וּבְאִסְתַּלָּ קוּתֵהּ יִּסָֽ עּו: נָטְלִ ין:  RASHI  14 וְכִ י יָגוּר אִתְּ כֶ ם ּגֵר וְעָ שָׂ ה פֶסַ ח. יָכוֹ ל כָּ ל הַמִּתְ ּג ַּיֵר ה' יִסְ עוּ. שׁ ָ נִינוּ בִּמְ לֶאכֶ ת הַמִּשׁ ְכָּ ן13: כֵּיוָ ן שׁ ֶהָ יוּ יִשְׂרָ אֵ ל יַעֲ שֶׂ ה פּ ֶסַ ח מִ ּיָד, תַּ לְ מוּד לוֹמַ ר: "חֻקָּ ה אַחַ ת וְגוֹ '". אֶ ּלָא נוֹסְעִ ים, הָ יָה עַמּ וּד הֶעָ נָן מִתְ קַפּ ֵ ל וְנִמְשׁ ָ ְך עַ ל ּגַבֵּ י בְּ נֵי כָּ ְך מַשׁ ְמָעוֹ : וְכִ י יָגוּר אִתְּ כֶ ם ּגֵר, וּבָ א עֵ ת לַעֲ שׂוֹ ת פּ ֶסַ ח יְהוּדָ ה כְּמִ ין קוֹרָ ה, תָּקְ עוּ וְהֵרִ יעוּ וְתָקְ עוּ, וְ לֹא הָ יָה מְ הַ ּל ְֵך עִ ם חֲבֵרָ יו, כַּחֻקָּ ה וְכַמִּשׁ ְפּ ָ ט יַעֲ שֶׂ ה: 15 הַמִּשׁ ְ כָּ ן לְ אֹהֶ ל עַ ד שׁ ֶמּ ֹשׁ ֶ ה אוֹמֵ ר: "קוּמָ ה ה'"14, וְ נָסַ ע דֶּ גֶל מַ חֲנֵה יְהוּדָ ה. הָעֵדֻ ת. הַמִּשׁ ְכָּ ן הֶעָ שׂוּי לִהְיוֹ ת אֹהֶ ל לְ לוּחוֹ ת הָעֵ דוּת: זוֹ בְּסִפְרֵ י: וְעַ ל פִּ י ה' יַחֲנוּ. כֵּיוָ ן שׁ ֶהָ יוּ יִשְׂרָ אֵ ל חוֹנִ ים, יִהְ יֶה עַ ל הַמִּשׁ ְ כָּ ן. כְּמוֹ "הֹוֶ ה עַ ל הַמִּשׁ ְכָּ ן", וְכֵ ן כָּ ל לְשׁ וֹ ן עַמּ וּד הֶעָ נָן הָ יָה מִתַּמֵּ ר וְעוֹ לֶה וְנִמְשׁ ָ ְך עַ ל ּגַבֵּ י בְּ נֵי יְהוּדָ ה הַפּ ָרָשׁ ָ ה: 17 הֵעָלוֹ ת הֶעָ נָן. כְּתַרְ ּגוּמוֹ : "אִסְתַּ ּלָקוּת". וְכֵ ן כְּמִ ין סֻכָּ ה, וְ לֹא הָ יָה נִפְרָ שׂ עַ ד שׁ ֶמּ ֹשׁ ֶ ה אוֹמֵ ר: "שׁ וּבָ ה ה' " וְ נַ עֲ לָ ה הֶ עָ נָ ן "11. וְ לֹא יִתָּ כֵ ן לִכְתּ ֹב "וּלְפִ י עֲלוֹ ת הֶעָ נָן" רִ בְבוֹ ת אַ לְפֵ י יִשְׂרָ אֵ ל"15, הֱוֵי אוֹמֵ ר: עַ ל פִּ י ה', וּבְ יַד מֹשׁ ֶ ה: "וְעָ לָה הֶעָ נָן", שׁ ֶאֵ ין זֶה לְשׁ וֹ ן סִ ּלוּק אֶ ּלָא צִמּ וּחַ וַעֲלִ ּיָה, 20 ְ ו ֵ י שׁ . כְּלוֹמַ ר: וּפְעָמִ ים: יָמִ ים מִסְפָּ ר. יָמִ ים מֻעָטִ ים: כְּמוֹ : "הִ נֵּה עָ ב קְטַ נָּה כְּכַ ף אִישׁ עֹלָה מִ ּיָם"12: 18 עַ ל פִּ י 22 אוֹ יָמִ ים. שׁ ָ נָה, כְּמוֹ : "יָמִים תִּהְ יֶה גְאֻ ּלָתוֹ "16:

11. במדבר ט, כא. 12. מלכים ־א יח, מד. 13. פרק יג. 14. במדבר י, לה. 15. במדבר י, לו. 16. ויקרא כה, כט.

22 Whether it was for two days, a month, or a year that the cloud lingered, hover- ing over the Tabernacle, the Israelites would encamp and not travel; and when it departed from over the Tabernacle and spread itself over the camp of the tribe of Judah, they traveled.

62 Numbers 9:14-22 Beha’alotecha

14 Although provision is made to offer the Passover sacrifice late if the proper time for doing so was missed, there are circumstances in which this provision does not apply. If a convert joins your ranks and dwells with you, and thus he becomes obligated to offer the Passover sacrifice to God, he does not offer it immediately upon his conversion. Rather, he shall offer it according to the statutes of theregu - lar Passover sacrifice and its ordinances, i.e., on the 14th of Nisan, just as born Israelites do. Thus, one statute shall apply to all of you, to the convert and to the native-born citizen.’ ” Signals to Journey  Fourth Reading 15 Before the Torah begins the chronicles of the people’s travels in the desert, it describes how they broke camp and made camp. It will be recalled50 that on the day the Tabernacle was erected, the first of Nisan, 2449, the cloud covered the Tabernacle that served as a tent for the Tablets of the Testimony, and at evening, there was an appearance of fire over the Tabernacle,which remained until morning. 16 So it was always: the cloud covered it by day and there was an appearance of fire at night. 17 Whenever God decided that it was time to travel, the cloud would depart from over the Tent of Meeting by folding itself up, and then spread itself out over the camp of the tribe of Judah—since they led the people in their travels, as stated previously.51 This would be the sign that the Israelites should afterwards travel. Seeing this, the priests would blow on the trumpets, and Moses would proclaim, “Arise, O God! May Your enemies be scattered, and may those who hate You flee from You,” as will be described presently.52 After this, the cloud would take the form of a pillar again, and lead the people in their travels. When God decided that it was time to camp, the cloud would arch up over the tribe of Judah in the form of a hut. This was the signal that the Israelites should encamp in the place where the cloud rested. After the Israelites had made camp, Moses would say, “Repose, O God, among the myriads and thousands of Israel,”53 and then the cloud would return to hover over the Tent of Meeting. 18 Thus, at God’s bidding the Israelites traveled, and at God’s bidding they encamped. As long as the cloud hovered above the Tabernacle, they remained encamped. 19 When the cloud lingered over the Tabernacle for many days, the Israelites kept the charge of God and did not travel. 20 Sometimes, the cloud remained for several days above the Tabernacle. In this case, too, at God’s bidding they traveled and at God’s bidding they encamped. 21 Sometimes the cloud remained over the Tabernacle from evening until morning, and when the cloud departed from over the Tabernacle and spread itself over the camp of the tribe of Judah in the morning, they traveled. At other times, the cloud remained for a day and a night, and when the cloud departed from over the Tabernacle and spread itself over the camp of the tribe of Judah, they traveled.

50. These verses are a restatement and expansion of Exodus 40:34-38. 51. Numbers 2:9. 52. Below, 10:5-6, 35; Rashi on 2:9, above. 53. Below, 10:36.

62 Fourth Reading בהעלותך 23 עַל־ּפִ ֤י יְהוָֹה֙יַֽחֲנּ֔ו וְעַל־ּפִ ֥י יְהוָֹ֖היִּסָ ֑עּו אֶת־מִׁשְמֶ ֤רֶ ת  ONKELOS  23 עַ ל מֵימְ רָ א דַ ייָ שׁ ָ רָ ן וְעַ ל מֵימְ רָ א יְהוָֹה֙ ׁשָמָ֔ רּו עַל־ּפִ ֥ייְהוָֹ֖ה ּבְ יַד־מֹׁשֶֽ ה: פ דַ ייָ נָטְלִ ין יָת מַטְּ רַ ת מֵימְ רָ א דַ ייָ נָטְרִ ין עַ ל מֵימְ רָ א דַ ייָ בִּידָ א דְ מֹשׁ ֶ ה: 10:1 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ל־מֹׁשֶ ֥ה ּלֵאמֽ ֹ ר: 2 עֲׂשֵ ֣הלְָך֗ ׁשְּתֵ י֙ 10:1 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: חֲצֹֽוצְר֣ ֹת ּכֶ֔סֶ ף המִקְׁשָ֖ ּתַֽ עֲׂשֶ ֣ה אֹתָ ֑ם וְהָ יּ֤ו לְ ָך֙ לְמִקְרָ ֣א 2 עֲבֵ ד לָךְ תַּרְתֵּ ין חֲ צוֹצְ רָ ן דִּכְסַ ף נְגִ יד תַּ עֲבֵ ד יַתְ הֵ ן וְיֶהֶ וְיָן לָךְ לְעָרָעָ א ההָֽעֵדָ֔ ע ּולְמַּסַ֖ אֶת־הַּֽמַֽחֲנֽ ֹות: 3 וְתָֽקְ עּ֖וּבָהֵ ֑ןוְנֽ ֹועֲד֤ ּו אֵ לֶ֨ יָך֙ כְ נִשׁ ְתָּ א וּלְאַטָּלָ א יָת מַשׁ ִּ רְ יָתָ א: 3 וְיִתְקְ עוּן בְּהֵ ן וְיִזְדַּמְּ נוּן לְ וָתָךְ ּכָל־הָ ה ֣עֵדָ֔ חאֶל־ּפֶ֖תַ לאֹ֥הֶ מֹועֵֽד: 4 וְאִם־ּבְאַחַ֖ ת ֑ יִתְקָ עּו כָּ ל כְּ נִשׁ ְתָּ א לִתְ רַ ע מַשׁ ְ כַּ ן זִמְ נָא: 4 וְאִ ם בַּחֲדָ א יִתְקְ עוּן וְיִזְדַּמְּ נוּן 5 וְנֽ ֹועֲד֤ ּו אֵ לֶ֨ יָך֙ יםהַּנְׂשִיאִ֔ רָ אׁשֵ֖י ֥יאַלְפֵ יִׂשְרָאֵֽ ל: ּותְקַעְּתֶ֖ ם לְ וָתָךְ רַבְרְבַ יָּא רֵישׁ ֵ י אַלְ פַ יָּא ּתְ רּועָ ֑ה וְנָֽסְ עּו֙ הַּֽמַֽחֲנֹ֔ות הַֽחֹנִ֖ים קֵֽדְ מָ ה: 6 ּותְקַעְּתֶ ֤ם דְ יִשְׂ רָאֵ ל: 5 וְתִתְקְ עוּן יַבֶּבְתָּ א וְיִטְּ לוּן מַשּׁ ִ רְ יָתָ א דִּשׁ ְ רַ ן קִדּ וּמָ א: ּתְ רּועָה֙ ׁשֵנִ֔יתוְנָֽסְ עּו֙ הַּֽמַֽחֲנֹ֔ותהַֽחֹנִ֖ים ּתֵ ימָ ֑נָהּתְ רּועָ ֥ה 6 וְתִתְקְ עוּן יַבֶּבְתָּ א תִּ נְ יָנוּת וְיִטְּ לוּן מַשּׁ ִ רְ יָתָ א דִּשׁ ְ רַ ן דָּ רוֹמָ א יַבָּבָ א יִתְקְ עּ֖ו לְמַסְ עֵיהֶֽ ם: 7 ּובְהַקְהִ֖ ילאֶת־הַּקָהָ ֑לּתִתְקְ עּ֖ו וְֹל֥ א יִתְקְ עוּן לְמַטְּ לָ נֵיהוֹן: 7 וּבְמִכְ נַשׁ יָת תָרִֽ יעּו: 8 ּובְנֵ ֤יאַֽ הֲרֹן֙ הַּכֹ֣הֲנִ֔יםיִתְקְ עּ֖ו ּבַֽחֲצֽ ֹצְר֑ ֹות וְהָ יּ֥ו לָכֶ ֛ם קְהָלָ א תִּתְקְ עוּן וְלָ א תְ יַבְּ בוּן: 8 וּבְ נֵי אַ הֲ רֹן כָּהֲנַיָּא יִתְקְ עוּן בַּחֲ צוֹצְ רָתָ א ֥תלְחֻּקַ עֹולָ֖ם לְ דֹרֽ ֹתֵיכֶֽם: וְיֶהֶ וְיָן לְ כוֹן לִקְ יַם עָלַם לְדָרֵ יכוֹן:  RASHI  2 עֲ שֵׂ ה לְ ָך. שׁ ֶ ּיִהְ יוּ תּ וֹקְעִ ין לְפָ ָנֶיך כְּמֶ ְלֶך, כְּמוֹ שׁ ֶ נֶּאֱמַ ר: תְּ רוּעָ ה. סִימַ ן מַסַּ ע הַמַּ חֲנוֹ ת: תְּקִ יעָ ה, תְּ רוּעָ ה וּתְקִ יעָ ה. כָּ ְך "וַיְהִ י בִישׁ ֻ רוּן מֶ ְלֶך"17: עֲ שֵׂ ה לְ ָך. מִ ׁ שּ ֶ ּ ָ ל ְך : עֲ שֵׂ ה לְ ָך . אַ תָּ ה הוּא נִדְרָשׁ בְּסִפְרֵ י מִ ן הַמִּקְרָ אוֹ ת הַ יְתֵרִ ים: 7 וּבְהַקְהִ יל עוֹ שֶׂ ה וּמִשׁ ְתַּמֵּשׁ בָּהֶ ם, וְ לֹא אַ חֵ ר: לְמִקְרָ א הָעֵדָ ה. אֶ ת הַקָּהָ ל וְגוֹ '. לְפִ י שׁ ֶ הוּא אוֹמֵ ר: "וְהָ יוּ לְ ָך לְמִקְרָ א כְּשׁ ֶתִּרְ צֶ ה לְדַ בֵּ ר עִ ם הַסַּ נְהֶדְרִ ין וּשׁ ְאָ ר הָעָ ם, וְתִקְרָ אֵ ם הָעֵדָ ה וּלְמַסַּ ע אֶ ת הַמַּ חֲנוֹ ת", מַ ה מִּקְרָ א הָעֵדָ ה תּ וֹקֵעַ לֶאֱסוֹ ף אֵ ָלֶיך, תִּקְרָ אֵ ם עַ ל יְדֵ י חֲצוֹצְרוֹ ת: וּלְמַסַּ ע אֶ ת בִּשׁ ְ נֵי כֹהֲנִ ים וּבִשׁ ְתֵּיהֶ ן, שׁ ֶ נֶּאֱמַ ר: "וְתָקְ עוּ בָּהֵ ן וְגוֹ '", אַ ף הַמַּ חֲנוֹ ת. בִּשׁ ְ עַ ת סִ ּלוּק מַסָּעוֹ ת תִּתְקְ עוּ בָּהֶ ם לְסִימָ ן. מַסַּ ע הַמַּ חֲנוֹ ת בִּשׁ ְתֵּיהֶ ן. יָכוֹ ל, מַ ה מַּסַּ ע הַמַּ חֲנוֹ ת תּ וֹקֵעַ נִמְ צֵאתָ אַתָּ ה אוֹמֵ ר: עַ ל פִּ י שׁ ְלֹשׁ ָ ה הָ יוּ נוֹסְעִ ים — עַ ל וּמֵרִ יעַ וְתוֹקֵעַ , אַ ף מִקְרָ א הָעֵדָ ה תּ וֹקֵעַ וּמֵרִ יעַ וְתוֹקֵעַ , פִּ י הַקָּדוֹשׁ בָּ ְרוּך הוּא, וְעַ ל פִּ י מֹשׁ ֶ ה, וְעַ ל פִּ י חֲצוֹצְרוֹ ת: וּמֵעַתָּ ה אֵ ין חִ ּלוּק בֵּ ין מִקְרָ א הָעֵדָ ה לְמַסַּ ע אֶ ת הַמַּ חֲנוֹ ת? מִקְשׁ ָ ה. מִ ן הָעֶשׁ ֶ ת תַּ עֲ שֶׂ ה, בְּהַקָּשׁ ַ ת הַקֻּ רְ נָס: 3 וְתָקְ עוּ תַּ לְ מוּד לוֹמַ ר: "וּבְהַקְהִ יל אֶ ת הַקָּהָ ל וְגוֹ '", לִמֵּ ד שׁ ֶאֵ ין בָּ הֵ ן . בִּשׁ ְתֵּיהֶ ן, וְ הוּא סִימָ ן לְמִקְרָ א הָעֵדָ ה, שׁ ֶ נֶּאֱמַ ר: תְּ רוּעָ ה לְמִקְרָ א הָעֵדָ ה, וְ הוּא הַדִּ ין לַנְּשִׂיאִ ים. הֲרֵ י סִימָ ן "וְנוֹעֲ דוּ אֵ ָלֶיך כָּ ל הָעֵדָ ה אֶ ל פּ ֶתַ ח אֹהֶ ל מוֹעֵ ד": 4 וְ אִ ם לִשׁ ְ לָשׁ ְתָּ ם: מִקְרָ א הָעֵדָ ה — בִּשׁ ְתַּ יִם, וְשׁ ֶ ל נְשִׂיאִ ים — בְּאַ חַ ת יִתְ קָ עוּ. הוּא סִימָ ן לְמִקְרָ א הַ נְּשִׂיאִ ים, שׁ ֶ נֶּאֱמַ ר: בְּאַחַ ת, וְזוֹ וָזוֹ אֵ ין בָּהֶ ם תְּ רוּעָ ה. וּמַסַּ ע הַמַּ חֲנוֹ ת בִּשׁ ְתַּ יִם, "וְנוֹעֲ דוּ אֵ ָלֶיך הַ נְּשִׂיאִ ים", וְאַ ף הֵ ן יְעִידָ תָ ן אֶ ל פּ ֶתַ ח עַ ל יְדֵ י תְּ רוּעָ ה וּתְקִ יעָ ה: 8 וּבְ נֵי אַ הֲרֹן יִתְקְ עוּ. בַּמִּקְרָ אוֹ ת אֹהֶ ל מוֹעֵ ד, וּמִ ְ ּגזֵרָ ה שׁ ָ וָ ה הוּא בָ א בְּסִפְרֵ י: 5 ּו תְ קַ עְ תּ ֶ ם וּבַמַּסָּעוֹת הַ ּלָלוּ:

17. דברים לג, ה.  CHASIDIC INSIGHTS  lives that occur in relatively permanent geographic same time, we must realize that God sees the big and emotional settings. If we will be somewhere for picture and knows when it is in our best interest a year, we make sure to utilize that time and place to stay or move on to the next station in life—and to its fullest potential. But when we find ourselves He arranges things accordingly. Second, we should in temporary situations, we often write them off treat the smallest situation with the same care as the as unimportant and fail to utilize them fully. The greatest one. Since God is beyond time and place, lesson from the Israelites in the desert is twofold: when we connect with Him, with His essence, even first, the journeys we go through in life—both geo- for one moment, that moment lasts for all of time. graphical and emotional—are dictated by God. Of Whether a personal journey lasts a decade or a day, course, we can and should make our plans based we can make it into a Sanctuary, imbued with the on our own perception of our lives’ goals. But at the eternal permanence of the Divine presence.54

54. Likutei Sichot, vol. 2, p. 687.

63 Numbers 9:23-10:8 Beha’alotecha

23 At God’s bidding they encamped and at God’s bidding they traveled; they kept the charge of God by traveling and camping at the word of God expressed through the movements of the cloud, which moved both at God’s command and through Moses’ words, as we have described. The Trumpets 10:1 As was mentioned above, the priests were to sound the trumpets when the people set out on their journeys. Sometime prior to the first journey, then, God spoke to Moses, saying: 2 “Make yourself two silver trumpets, since you are the people’s king and it befits a king to summon and command the people with trumpet blasts. Nonetheless, since your kingship over the people will never be matched by any other king they will have, only you will use these trumpets. Spend your own money to make them and store them away before you die. You shall make them out of a block of silver beaten into their form. You shall make use of them to summon the congregation when you wish to speak to them and to announce the de- Sequence Purpose parture of the divisions. teikah on 2 trumpets to assemble the congregation 3 When the priests blow a tekiah on 1 trumpet to assemble the princes tekiah (a long blast) on both tekiah-teruah-tekiah to signal the east camp to set out of them, the whole congrega- tekiah-teruah-tekiah to signal the south camp to set out tion shall assemble before you at the entrance to the Tent of teruah to elicit God’s favor when at war Meeting. Figure 1: The Trumpet Blasts 4 If they blow a tekiah on one of them, the princes, the leaders of Israel’s thousands, shall convene before you at the entrance to the Tent of Meeting. 5 When you, i.e., the priests, blow a tekiah followed by a teruah (a series of short blasts) and another tekiah on both trumpets, the divisions encamped to the east shall set out. 6 When you, i.e., the priests, blow the same signal—a tekiah followed by a teruah and another tekiah—a second time on both trumpets, the divisions encamped to the south shall travel. Thus, they shall blow a teruah framed by two tekiah-blows for beginning their traveling, 7 but when assembling the congregation, you shall blow a tekiah but not a teruah (see Figure 1). 8 The descendants of Aaron, the priests, shall blow the trumpets. Even though only you, Moses, may use these particular two trumpets, this institution of trumpet-blowing shall be a statute for all time, for all your generations, with other trumpets. These will be blown for the following purposes:  CHASIDIC INSIGHTS  23 At God’s bidding they encamped: After each they would stay in a given place—it could have encampment, the Israelites would pack up the Tab- been a day, it could have been a year. This made no ernacle and move on to the next stop dictated by difference to them. They kept the Tabernacle work- God. Upon arrival, they would set up the Taber- ing regardless. nacle anew, keeping God’s mandate to maintain the This teaches us an important lesson. We naturally Tabernacle functioning. They never knew how long tend to consider significant only the periods of our

63 Fifth Reading בהעלותך 9 וְכִֽי־תָבֹ֨ אּו מִלְחָמָ֜ הּבְאַרְ צְ םכֶ֗ עַל־הַּצַ ר֙הַּצֹרֵ ֣ר אֶתְ כֶ֔ ם  ONKELOS  9 וַאֲרֵ י תֵ עֲלוּן לְאַ גָּחָ א קְרָבָ א וַֽהֲרֵֽ ם עֹתֶ֖ ּבַֽחֲצֽ ֹתֹצְר֑ וְנִזְּכַרְ םּתֶ֗ לִפְ נֵי֙ יְהוָֹ ֣ה אֱֹלֽהֵיכֶ֔ ם בְּאַרְ עֲ כוֹן עַ ל מְעִ יקֵ י דִּמְעִיקִ ין לְ כוֹן וּתְ יַבְּ בוּן בַּחֲ צוֹצְ רָתָ א וְיֵיעוּל וְנֹֽוׁשַעְּתֶ֖ ם מֵאֽ ֹיְבֵיכֶֽם: 10 ּובְ יֹ֨ום ׂשִמְחַתְ כֶ ֥ם ּוֽבְמֽ ֹועֲדֵ יכֶם֘ דּ וּכְרָנְ כוֹן לְטָבָ א קֳדָ ם יְיָ אֱלָהֲ כוֹן וְתִתְפָּרְ קוּן מִסָּנְאֵ יכוֹן: 10 וּבְ יוֹם ּובְרָ אׁשֵ ֣י חָדְ ׁשֵכֶ ם֒ ֣םּותְקַעְּתֶ ּבַֽחֲצֽ ֹצְרֹ֗ת ֚עַ ל עֹֹל֣תֵ יכֶ֔ ם וְעַ֖ל חֶדְ וַתְ כוֹן וּבְ מוֹעֲדֵ יכוֹן וּבְ רֵישׁ ֵ י יַרְחֵ יכוֹן וְתִתְקְ עוּן בַּחֲ צוֹצְ רָתָ א עַ ל זִבְחֵ ֣י ׁשַלְמֵיכֶ֑ם וְהָ יּ֨ו לָכֶ֤םלְ זִּכָ רֹון֙ לִפְ נֵ ֣י םאֱֹלֽהֵיכֶ֔ אֲנִ֖י יְהוָֹ ֥ה עֲלָ וָתְ כוֹן וְעַ ל נִכְסַ ת קֻדְשׁ ֵ יכוֹן וְיֶהֶ וְיָן אֱֹלֽהֵיכֶֽם: פ לְ כוֹן לְ דוּכְרָ נָא קֳדָ ם אֱלָהֲ כוֹן אֲ נָא יְיָ אֱלָהֲ כוֹן: 11 וַהֲ וָה בְּשׁ ַתָּ א תִ נְ יֵתָ א  חמישי 11 וַיְהִ֞י ּבַּׁשָנָ ֧ה הַּׁשֵנִ ֛יתּבַחֹ֥דֶ ׁש הַּׁשֵנִ֖י ּבְ עֶׂשְרִ ֣ ים בְּ יַרְחָ א תִ נְ יָנָא בְּעֶשְׂ רִ ין לְ יַרְחָ א אִסְתַּלַּ ק עֲנָנָא מֵעִלָּ וֵי מַשׁ ְ כְּ נָא ּבַחֹ֑דֶ ׁשנַֽעֲלָה֙ הֶֽעָ נָ֔ןמֵעַ֖ל מִׁשְּכַ ֥ן הָֽעֵדֻֽת: 12 וַּיִסְ עּ֧ו בְ נֵֽי־ דְסַהֲדוּתָ א: 12 וּנְטָ לוּ בְ נֵי יִשְׂ רָאֵ ל לְמַטְּ לָ נֵיהוֹן מִמַּדְבְּרָ א דְסִ ינָי וּשׁ ְ רָ א יִׂשְרָאֵ ֛ללְמַסְ עֵיהֶ֖ם מִּמִדְ ּבַ ֣רסִ ינָ ֑י ן וַּיִׁשְּכֹ֥ הֶֽעָנָ֖ן ּבְמִדְ ּבַ ֥ר עֲנָנָא בְּמַדְבְּרָ א דְ פָארָ ן: 13 וּנְטָ לוּ בְּקַדְמֵיתָ א עַ ל מֵימְ רָ א דַ ייָ בִּידָ א ּפָארָֽ ן: 13 וַּיִסְ עּ֖וּבָרִֽ אׁשֹנָ ֑העַל־ּפִ ֥ייְהוָֹ֖ה ּבְ יַד־מֹׁשֶֽ ה: דְ מֹשׁ ֶ ה:  RASHI  10 עַ ל עֹלֹתֵ יכֶ ם. בְּקָרְ בַּ ן צִבּ וּר הַכָּ תוּב מְדַ בֵּ ר: אֲנִ י ה' חָסֵ ר עֲ שָׂרָ ה יָמִ ים עָ שׂוּ בְחוֹרֵ ב, שׁ ֶ הֲרֵ י בְּ רֹאשׁ חֹדֶשׁ סִ יוָ ן אֱלֹהֵיכֶ ם. מִכָּ אן לָמַדְ נוּ, מַ ּלְכֻיוֹ ת עִ ם זִכְרוֹנוֹ ת וְשׁ וֹפָרוֹ ת, חָ נוּ שׁ ָ ם, וְ לֹא נָסְ עוּ עַ ד עֶ שְׂרִ ים בְּאִ ּיָר לְשׁ ָ נָה הַבָּאָ ה: שׁ ֶ נֶּאֱמַ ר: "וּתְ קַעְתֶּ ם" — הֲרֵ י שׁ וֹפָרוֹ ת, "לְזִכָּרוֹ ן" — 12 לְ מַ סְ עֵ י הֶ ם . כַּמִּשׁ ְפּ ָ ט הַמְ פֹרָשׁ לְמַסַּ ע דִּ גְלֵיהֶ ם, זֶה זִכְרוֹנוֹ ת, "אֲנִ י ה' אֱלֹהֵיכֶ ם" — זֶה מַ ּלְכֻיוֹ ת וְ כוּ': מִ י רִאשׁ וֹ ן וּמִ י אַ חֲרוֹ ן: בְּמִדְ בַּ ר פָּארָ ן. קִבְרוֹ ת הַתַּ אֲוָ ה 11 בַּ חֹדֶשׁ הַשּׁ ֵנִי. נִמְ צֵאתָ אַתָּ ה אוֹמֵ ר: שׁ ְ נֵים עָ שָׂ ר חֹדֶשׁ בְּמִדְ בַּר פּ ָארָ ן הָ יָה, וְשׁ ָם חָ נוּ מִמַּסָּ ע זֶה:  CHASIDIC INSIGHTS  festivals. Blowing the trumpets on these occasions eaten by those who offer it. After we have estab- reminds us that our victory over the evil inclination lished the basis of total submission to God, we can is never final and we should never let our success (and should) enhance our relationship with Him by get the better of us. The evil inclination is always understanding as much about Him and His will as devising new ways to ensnare us, and we must we can, igniting our enthusiasm for the Torah and be constantly on guard, constantly enlisting God’s its commandments. help and mercy. In our daily lives, the dynamic of the ascent-offer- The sacrifices mentioned here reflect the two basic ing is expressed in our morning prayers, the basis 63 stages in how we approach God. (As we have seen, for the rest of the day. In prayer, we surrender our “drawing close” to God is the true meaning of the sense of self and cling devotedly to God. The dy- Hebrew word for “sacrifice,”korban .) namic of the peace-offering is expressed as we pur- The first stage is the ascent-offering, whose meat sue our personal affairs throughout the day, always and fat is totally consumed on the Altar. First, we bearing in mind that all we do must be done for the must submit ourselves totally to God. The second sake of heaven and in order to enhance our Divine stage is the peace-offering, part of whose meat is consciousness.64

INNER DIMENSIONS [10] You shall blow…and it shall be a remem- The Torah alludes to these three sets of verses brance…I am God: The verses that mention in descending order, the order in which God’s shofar-blowing manifest the sefirah of binah—the beneficence flows through these sefirot as He intellect; the verses that mention God’s remem- constantly recreates the world. In our prayers, bering us manifest the sefirot of the emotions; the however, we recite these sets of verses in reverse verses that mention God’s sovereignty manifest order, as we ascend from this world into the the sefirah of malchut—expression.65 spiritual realms.66

63. Overview to parashat Vayikra. 64. Likutei Sichot, vol. 13, pp. 28-29, based on Shenei Luchot HaBerit on this passage. 65. Siddur HaArizal, Musaf of Rosh HaShanah; Pri Etz Chaim, 26:5. 66. Likutei Sichot, vol. 13, pp. 27-28.

64 Numbers 10:9-13 Beha’alotecha

9 If you go to war in your land against an adversary that attacks you, you shall blow a teruah with the trumpets and be remembered favorably before God, your God, and thus be saved from your enemies. 10 On the joyous days you designate to celebrate your victory over your enemies,55 as well as on your festivals, and on your new-moon celebrations, you shall blow on the trumpets over your communal ascent-offerings and your peace-offerings, and it shall be a remembrance before your God. And whenever you blow a trumpet or the shofar in order that I remember you, you must also acknowledge My sovereignty over you, for I am God, your God. Therefore, on Rosh HaShanah, when you recite verses in your prayers that mention blowing the shofar and how I remember you,56 you must also recite verses that mention My sovereignty over you.”57 Leaving Mount Sinai  Fifth Reading 11 The third and final detail of how the people began to travel and made camp is Moses’ proclamation, as will be explained presently.58 This detail should have logically been given here, but it is given further on instead, for reasons that will be explained there. Having finished describing how the people traveled, the Torah begins the chronicle of their journeys. On the twentieth day of Iyar, the second month of 2449, the second year after the Exodus, the cloud rose up from over the Tab- ernacle of the Testimony. 12 The Israelites traveled from the Sinai des- Figure 2: From Mount Sinai to Taveirah ert in accordance with their journeying order that God had given them earlier,59 and the cloud settled at the end of that day in the Paran desert, at the place that would later be known as Taveirah60 and Kivrot Hata’avah (see Figure 2).61 13 This was the first journeyin their military formation at God’s bidding through Moses.  CHASIDIC INSIGHTS  9 If you go to war: Allegorically, the war we are con- heart-broken cry, the silent tears we shed over be- stantly fighting is the war against our evil inclina- ing so spiritually weak that we are vulnerable to the tion. This fight is particularly intense during prayer, evil inclination’s strategies.62 When we beseech God when the evil inclination tries to distract us from to have mercy on us, He comes to our aid and res- concentrating on God and deepening our relation- cues us from our enemy. ship with Him. But we see here that we must blow the trumpets The allegorical “trumpet” we sound in order to not only while in the thick of battle, but also when enlist God’s help against the evil inclination is our we have overcome the enemy, and even on joyous

55. Ibn Ezra; Likutei Sichot, vol. 13, p. 26. 56. See on Leviticus 23:24. 57. Likutei Sichot, vol. 13, pp. 26-28. 58. Below, vv. 35-36. ”is related to the word for “arousal (תרועה ,Above, 2:1-31. 60. Below, 11:3. 61. Below, 11:34. 62. The word for “blowing” (teruah .59

.i(התעוררות ,hitorerut)

64 Fifth Reading בהעלותך 14 וַּיִּסַ֞ עּדֶ ֣גֶל מַֽחֲנֵ ֧ה בְ נֵֽי־יְהּודָ ה ֛ ּבָרִֽ אׁשֹנָ֖ה לְצִבְ אֹתָ ֑ם וְעַ֨ ל־  ONKELOS  14 וּנְטַ ל טֵקַ ס מַשׁ ְ רִ ית בְּ נֵי יְהוּדָ ה צְבָא֔ ֹונַחְ ׁש֖ ֹון ּבֶן־עַּמִֽ ינָדָֽ ב: 15 אוְעַ֨ל־צְבָ֔ מַּטֵ֖ הּבְ נֵ ֣י יִּׂשָשכָ ֑ר בְּקַדְמֵיתָ א לְחֵילֵ יהוֹן וְעַ ל חֵילֵהּ נַחְשׁ וֹן בַּ ר עַמִּ ינָדָ ב: 15 וְעַ ל חֵילָ א נְתַ ל נְאֵ֖ ּבֶן־צּועָֽר: 16 וְעַ֨ל־צְבָ֔ א ה מַּטֵ֖ ּבְ נֵ ֣י זְבּולֻ ֑ן אֱלִיאָ֖ ב דְּשׁ ִ בְטָ א דִּבְ נֵי יִשָּׂ שכָ ר נְתַ נְאֵ ל בַּ ר צוּעָ ר: 16 וְעַ ל חֵילָ א דְּשׁ ִ בְטָ א דִּבְ נֵי ּבֶן־חֵֹלֽ ן: 17 וְהּורַ֖ ד הַּמִׁשְּכָ ֑ןוְנָֽסְ עּ֤ובְ נֵי־גֵֽרְ ׁשֹוןּ֙ובְ נֵ ֣י מְרָרִ ֔ י זְבוּלֻ ן אֱלִיאָ ב בַּ ר חֵ לֹן: 17 וּמִתְפָּרַ ק מַשׁ ְ כְּ נָא וְנָטְלִ ין בְּ נֵי גֵרְשׁ וֹן וּבְ נֵי נֹֽׂשְאֵ֖ יהַּמִׁשְּכָֽן: 18 וְ ענָסַ֗ ּדֶ ֛גֶל מַֽחֲנֵ ֥ה רְ אּובֵ֖ן לְצִבְ אֹתָ ֑ם מְ רָרִ י נָטְ לֵ י מַשׁ ְ כְּ נָא: 18 וְנָטֵ ל טֵקַ ס מַשׁ ְ רִ ית רְ אוּבֵ ן לְחֵילֵ יהוֹן וְעַ ל חֵילֵהּ וְעַ֨ל־צְבָא֔ ֹואֱלִיצ֖ ּורּבֶן־ׁשְדֵיאֽ ּור: 19 אוְעַ֨ל־צְבָ֔ מַּטֵ֖ ה ּבְ נֵ ֣י אֱלִ יצוּר בַּ ר שׁ ְ דֵיאוּר: 19 וְעַ ל חֵילָ א דְּשׁ ִ בְטָ א דִּבְ נֵי שׁ ִמְ עוֹן שׁ ְ לֻמִיאֵ ל בַּ ר ׁשִמְ עֹ֑ון ׁשְ לֻֽמִיאֵ֖ ל ּבֶן־צּורִֽ יׁשַּדָֽ י: 20 וְעַ֨ל־צְבָ֖א מַּטֵ ֣ה בְ נֵי־ צוּרִישׁ ַדָּ י: 20 וְעַ ל חֵילָ א דְּשׁ ִ בְטָ א דִבְ נֵי גָד אֶלְ יָסָ ף בַּ ר דְּ עוּאֵ ל: גָ ֑דאֶלְ יָסָ֖ףּבֶן־ּדְ עּואֵֽ ל: 21 וְנָֽסְ עּו֙ הַּקְהָתִ֔ יםנֹֽׂשְאֵ֖ יהַּמִקְּדָ ׁ֑ש 21 וְנָטְלִ ין בְּ נֵי קְהָ ת נָטְ לֵ י מַקְדְּשׁ ָ א 22 וּמְקִימִ ין יָת מַשׁ ְ כְּ נָא עַ ד מֵיתֵ יהוֹן: ֥ וְהֵקִ ימּו אֶת־הַּמִׁשְּכָ֖ן עַד־ּבֹאָֽ ם: וְ ענָסַ֗ ּדֶ ֛גֶל מַֽחֲנֵ ֥ה בְ נֵֽי־ 22 וְנָטֵ ל טֵקַ ס מַשׁ ְ רִ ית בְּ נֵי אֶפְרַ יִם לְחֵילֵ יהוֹן וְעַ ל חֵילֵהּ אֱלִישׁ ָמָ ע אֶפְרַ֖ יִםלְצִבְ אֹתָ ֑םוְעַ֨ל־צְבָא֔ ֹואֱלִֽיׁשָמָ֖ עּבֶן־עַּמִיהֽ ּוד: בַּ ר עַמִּ יהוּד: 23 וְעַ ל חֵילָ א 23 וְעַ֨ל־צְבָ֔ א המַּטֵ֖ ּבְ נֵ ֣י מְ נַּׁשֶ ֑הּגַמְלִיאֵ֖ לּבֶן־ּפְדָהצֽ ּור: דְּשׁ ִ בְטָ א דִּבְ נֵי מְ נַשּׁ ֶ ה גַּמְלִיאֵ ל בַּ ר פְּדָ הצוּר: 24 וְעַ ל חֵילָ א דְּשׁ ִ בְטָ א 24 וְעַ֨ל־צְבָ֔ א מַּטֵ֖ הּבְ נֵ ֣י בִ נְיָמִ ן֑ אֲבִידָ֖ ןּבֶן־ּגִדְ עֹונִֽי: 25 וְ נָסַ֗ ע דִּבְ נֵי בִ נְ יָמִ ן אֲבִידָ ן בַּ ר גִּדְ עוֹנִ י: 25 וְנָטֵ ל טֵקַ ס מַשׁ ְ רִ ית בְּ נֵי דָ ן ֶ֚ ּד גֶלמַֽחֲנֵ ֣ה בְ ן נֵי־דָ֔ ֥ףמְאַּסֵ לְכָל־הַּֽמַֽחֲנֹ֖ת לְצִבְ אֹתָ ֑ם וְעַ ל־ מַכְ נִישׁ לְכָ ל מַשּׁ ִ רְ יָתָ א לְחֵילֵ יהוֹן וְעַ ל חֵילֵהּ אֲחִ יעֶ זֶר בַּ ר עַמִּישׁ ַדָּ י: צְבָא֔ ֹואֲחִ יעֶ֖זֶר ּבֶן־עַּמִֽיׁשַּדָֽ י: 26 וְעַ֨ל־צְבָ֔ א ה מַּטֵ֖ ּבְ נֵ ֣י אָׁשֵ ֑ר 26 וְעַ ל חֵילָ א דְּשׁ ִ בְטָ א דִּבְ נֵי אָשׁ ֵ ר פַּגְעִיאֵ ל בַּ ר עָכְרָ ן: 27 וְעַ ל חֵילָ א ּפַגְעִיאֵ֖ ל ּבֶן־עָכְרָֽ ן: 27 וְעַ֨ל־צְבָ֔ א ה מַּטֵ֖ ּבְ נֵ ֣י נַפְּתָלִ ֑י אֲחִירַ֖ ע דְּשׁ ִ בְטָ א דִּבְ נֵי נַפְתָּלִ י אֲחִ ירַ ע בַּ ר עֵ ינָן: 28 אִלֵּ ין מַטְּ לָ נֵי בְ נֵי יִשְׂ רָאֵ ל ּבֶן־עֵינָֽן: 28 אֵ ּ֛לֶהמַסְ עֵ ֥י בְ נֵֽי־יִׂשְרָאֵ֖ללְצִבְ אֹתָ ֑םוַּיִּסָֽ עּו: ס לְחֵילֵ יהוֹן וּנְטָ לוּ:

 RASHI  17 וְ הוּרַ ד הַמִּשׁ ְ כָּ ן. כֵּיוָ ן שׁ ֶ נּוֹסֵעַ דֶּ גֶל יְהוּדָ ה, נִכְ נְסוּ אַ הֲ רֹן מְרָרִ י מְקִימִ ין אֶ ת הַמִּשׁ ְכָּ ן, וּכְשׁ ֶבָּאִ ים בְּ נֵי קְהָ ת, מוֹצְאִ ים וּבָ נָיו וּפֵרְ קוּ אֶ ת הַפּ ָ רֹכֶ ת וְכִסּ וּ בָהּ אֶ ת הָאָרוֹ ן, שׁ ֶ נֶּאֱמַ ר: אוֹתוֹ עַ ל מְ כוֹנוֹ וּמַכְ נִיסִ ין בּוֹ הָאָרוֹ ן וְהַשּׁ ֻלְחָ ן וְהַמְּ נוֹרָ ה "וּבָ א אַ הֲ רֹן וּבָ נָיו בִּ נְ סֹעַ הַמַּ חֲנֶה"18. וּבְ נֵי גֵרְשׁ וֹ ן וּבְ נֵי וְהַמִּ זְבְּחוֹ ת. וְ זֶהוּ מַשׁ ְמָ עוּת הַמִּקְרָ א: "וְהֵקִ ימוּ" מְקִימֵ י מְרָרִ י פּ וֹרְ קִ ין הַמִּשׁ ְכָּ ן וְטוֹעֲנִ ין אוֹתוֹ בָּעֲ גָלוֹ ת וְנוֹסְעִ ים, הַמִּשׁ ְכָּ ן אוֹתוֹ , "עַ ד" — טֶרֶ ם — "בּוֹאָ ם" שׁ ֶ ל בְּ נֵי קְהָ ת: וְהָאָרוֹ ן וּכְ לֵי הַקּ ֹדֶשׁ שׁ ֶ ל מַשּ ָׂ א בְּ נֵי קְהָ ת עוֹמְדִ ים מְ כֻסִּ ין 25 מְאַסֵּ ף לְכָ ל הַמַּ חֲנֹת. תַּ לְ מוּד יְרוּשׁ ַ לְמִ י19: לְפִ י שׁ ֶהָ יָה וּנְתוּנִ ין עַ ל הַמּ וֹטוֹ ת, עַ ד שׁ ֶ נָּסַ ע דֶּ גֶל מַ חֲנֵה רְ אוּבֵ ן, שׁ ִבְטוֹ שׁ ֶ ל דָּ ן מְרֻ בֶּ ה בְּאוֹכְלוֹסִ ין, הָ יָה נוֹסֵעַ בָּאַ חֲרוֹ נָה, וְאַחַ ר כָּ ְך "וְ נָסְ עוּ הַקְּהָתִ ים": 21 נֹשְׂ אֵי הַמִּ קְ דָּ שׁ . נוֹ שְׂאֵ י וְכָ ל מִ י שׁ ֶהָ יָה מְאַבֵּ ד דָּ בָ ר הָ יָה מַ חֲזִירוֹ לוֹ . אִ ית מַ אן דְּ בָרִ ים הַמְּ ֻקדָּשׁ ִ ים: וְהֵקִ ימוּ אֶ ת הַמִּשׁ ְ כָּ ן. בְּ נֵי גֵרְשׁ וֹ ן וּבְ נֵי דְּ אָמַ ר: כְּתֵ בָ ה הָ יוּ מְ הַ ּלְכִ ין, וּמַפִּ יק לַהּ מִ ן "כַּאֲשׁ ֶ ר יַחֲנוּ מְרָרִ י, שׁ ֶהָ יוּ קוֹדְ מִ ים לָהֶ ם מַסַּ ע שׁ ְ נֵי דְ גָלִ ים, הָ יוּ מְקִימִ ין כֵּ ן יִסָּ עוּ"20. וְאִ ית דְּ אָמְרֵ י: כְּקוֹרָ ה הָ יוּ מְ הַ ּלְכִ ין. וּמַפִּ יק אֶ ת הַמִּשׁ ְכָּ ן כְּשׁ ֶהָ יָה הֶעָ נָן שׁ וֹכֵ ן, וְסִימַ ן הַ חֲנָיָה נִרְ אָ ה לַהּ מִ ן "מְאַסֵּ ף לְכָ ל הַמַּ חֲנֹת": 28 אֵ ּל ֶה מַ סְ עֵי. זֶה סֵדֶ ר בְּדֶ גֶל מַ חֲנֵה יְהוּדָ ה וְהֵ ם חוֹנִ ים, וַעֲדַ יִן בְּ נֵי קְהָ ת בָּאִ ים מַסְ עֵיהֶ ם: וַ יִּסָּ עוּ. בַּ ּיוֹם הַ הוּא נָסָ עוּ: מֵאַ חֲרֵ יהֶ ם עִ ם שׁ ְ נֵי דְ גָלִ ים הָאַ חֲרוֹנִים, הָ יוּ בְּ נֵי גֵרְשׁ וֹ ן וּבְ נֵי

18. במדבר ד, ה. 19. עירובין ה, א. 20. במדבר ב, יז.

65 Numbers 10:14-28 Beha’alotecha

14 The banner of the division of Judah traveled first according to their troops. Heading its leading troop, that of the tribe of Judah, was Nachshon the son of Aminadav. 15 Heading the troop of the tribe of Issachar was Netanel the son of Tzu’ar. 16 Heading the troop of the tribe of Zebulun was Eliav the son of Chelon. 17 As the division of Judah was preparing to travel, Aaron and his sons entered the Tent of Meeting and covered the holy furnishings, in accordance with the instructions given above.67 Once they had done this, the Tabernacle was dismantled by the clans of Gershon and Merari, and the clan of Gershon and the clan of Mera- ri—who together carried the Tabernacle itself—set out. They left the furnishings of the Tabernacle, however, standing where they were, covered. 18 After the clans of Gershon and Merari had left, the banner of the division of Reuben set out according to their troops. Heading its leading troop, that of the tribe of Reuben, was Elitzur the son of Shede’ur. 19 Heading the troop of the tribe of Simeon was Shelumiel the son of Tzurishadai. 20 Heading the troop of the tribe of Gad was Eliasaf the son of De’uel, who was also known as Re’uel.68 21 After the division of Reuben set out, the clan of Kehat—who carried the holy equipment —set out. The clans of Gershon and Merari had erected the Tabernacle by the time the clan of Kehat had arrived, so they could set up the furnishings inside it and the Outer Altar outside it. After this, the clans of Gershon and Merari set up the surrounding courtyard.69 22 After the clan of Kehat set forth,the banner of the division of Ephraim set out, according to its troops. Heading its leading troop, that of the tribe of Ephraim, was Elishama the son of Amihud. 23 Heading the troop of the tribe of Menasseh was Gamliel the son of Pedaht- zur. 24 Heading the troop of the tribe of Benjamin was Avidan the son of Gidoni. 25 Then, the banner of the division of Dan set out, according to its troops. Trav- eling last, it acted as the collector for all the other divisions, returning to them whatever they had inadvertently dropped along the way. Heading its leading troop, that of the tribe of Dan, was Achiezer the son of Amishadai. 26 Heading the troop of the tribe of Asher was Pagiel the son of Ochran. 27 Heading the troop of the tribe of Naphtali was Achira the son of Einan. 28 This was the traveling order of the Israelites according to their troops. Having described the order in which they traveled, the Torah now resumes the narrative how they indeed traveled.

67. Above, 4:5-15. 68. Above, 1:14 and 2:14. 69. Likutei Sichot, vol. 18, p. 50, note 54*.

65 Fifth Reading בהעלותך 29 וַּיֹ֣אמֶ רמֹׁשֶ֗ הלְ֠ חֹבָ֠ בּבֶן־רְ עּואֵ ֣ל הַּמִדְ יָנִי֘ ֣ןחֹתֵ מׁשֶ ה֒  ONKELOS  29 וַאֲמַ ר מֹשׁ ֶ ה לְ חֹבָ ב בַּ ר רְ עוּאֵ ל נֹֽסְעִ ֣ים | אֲנַ֗חְ נּו אֶל־הַּמָ קֹום֙אֲׁשֶ ֣ר אָמַ ֣ר יְהוָֹ ֔ה אֹת֖ ֹו אֶּתֵ ֣ן מִדְ יָנָאָ ה חֲמוּהִ י דְ מֹשׁ ֶ ה נָטְלִ ין אֲ נַחְ נָא לְאַתְ רָ א דִּ י אֲמַ ר יְיָ יָתֵהּ לָכֶ֑ם לְכָ ֤האִּתָ֨ נּו֙ וְהֵטַ ֣בְ נּו לָ֔ ְך ּכִֽ י־יְהוָֹ ֥הּדִ ּבֶר־ט֖ ֹוב עַ ל־ אֶתֵּ ן לְ כוֹן אִיתָ א עִמָּ נָא וְנוֹטִ יב לָךְ אֲרֵ י יְיָ מַלֵּ יל לְאַ יְתָאָ ה טָבָ א עַ ל 30 יִשְׂ רָאֵ ל: 30 וַאֲמַ ר לֵהּ לָ א אֵ זֵל יִׂשְרָאֵֽ ל: וַּיֹ֥אמֶ ר אֵלָ֖יו ֹל֣ אאֵלֵ ְ֑ך ּכִ ֧י אִם־אֶל־אַרְ צִ ֛י וְאֶ ל־ אֱלָהֵ ין לְאַרְעִ י וּלְ יַלָּ דוּתִ י אֵ זֵל: 31 וַאֲמַ ר לָ א כְעַ ן תִּשׁ ְ בּ וֹק יָתָ נָא מֽ ֹולַדְּתִ֖ י אֵלְֵֽך: 31 רוַּיֹ֕אמֶ אַ ל־נָ֖אּתַֽ עֲזֹ֣באֹתָ ֑נּו ּכִ ֣י | עַל־ּכֵ ֣ן אֲרֵ י עַ ל כֵּ ן יְדַעַתְּ כַּ ד הֲ וֵינָא שׁ ָ רָ ן בְּמַדְבְּרָ א וּגְבוּרָ ן דְּאִתְ עֲבִידַ ן לָ נָא יָדַ֗עְּתָ חֲנֹתֵ֨ נּו֙ ּבַּמִדְ ּבָ֔ רוְהָיִ ֥יתָ ּלָ֖נּו לְעֵינָֽיִם: 32 וְהָ יָ֖ה ּכִֽי־תֵלֵ ְ֣ך חֲ זֵיתָ בְעֵ ינָיךְ : 32 וִיהֵ י אֲרֵ י תֵ יזֵיל עִמָּ נָא וִיהֵ י טָבָ א הַ הוּא דִּ י יוֹטִ יב עִּמָ ֑נּו וְהָ יָ ֣ה |הַּט֣ ֹוב הַה֗ ּוא ראֲׁשֶ֨ ֧יֵיטִ יביְהוָֹ ֛העִּמָ֖ נּו וְהֵטַ ֥בְ נּו יְיָ עִמָּ נָא וְנוֹטֵ יב לָךְ : 33 וּנְטָ לוּ מִטּ וּרָ א דְאִתְ גְּלִ י עֲ לוֹהִ י יְקָרָ א דַ ייָ לְָֽך: 33 וַּיִסְעּו֙ מֵהַ ֣ר יְהוָֹ ֔ה ּדֶ֖רֶ ְךׁשְ לׁ֣שֶ תיָמִ ים֑ וַֽאֲר֨ ֹון ּבְרִ ית־ מַ הֲלַךְ תְּ לָתָ א יוֹמִ ין וַאֲ רוֹן קְ יָמָ א דַ ייָ נָטֵ ל קֳדָמֵ יהוֹן מַ הֲלַךְ תְּ לָתָ א יוֹמִ ין יְהוָֹ ֜ה נֹסֵ ֣עַ לִפְ םנֵיהֶ֗ ֶ֚רְֶך ּדׁשְ לׁ֣שֶ ת יםיָמִ֔ לָת֥ ּור לָהֶ֖ם מְנּוחָֽ ה: לְאַתְ קָ נָא לְ הוֹן אֲתַ ר בֵּ ית מֵישׁ ְ רֵ י: 34 וַעֲנַן יְקָרָ א דַ ייָ מַטֵּ ל עֲלֵ יהוֹן 34 וַֽעֲנַ ֧ן �יְהוָֹ ֛ה עֲלֵיהֶ֖ם יֹומָ ֑ם ּבְ נָסְעָ֖ם מִן־הַּֽמַֽחֲנֶֽה: ס בִּימָמָ א בְּמִטַּלְ הוֹן מִ ן מַשׁ ְ רִיתָ א:  RASHI  29 ֹח בָ ב . הוּא יִתְ רוֹ , שׁ ֶ נֶּאֱמַ ר: "מִ בְּ נֵי חֹבָ ב חוֹתֵ ן מֹשׁ ֶ ה"21. לְשׁ וֹ ן עָבַ ר, כְּתַרְ ּגוּמוֹ . דָּ בָ ר אַ חֵ ר: לְשׁ וֹ ן עָתִ יד, כָּ ל דָּ בָ ר וּמַ ה תַּ לְ מוּד לוֹמַ ר "וַתָּ בֹאנָה אֶ ל רְ עוּאֵ ל אֲבִיהֶ ן"22? וְדָ בָ ר שׁ ֶ ּיִתְ עַ ּלֵם מֵעֵ ינֵינוּ תִּהְ יֶה מֵאִ יר עֵ ינֵינוּ. דָּ בָ ר אַ חֵ ר: מְ לַמֵּ ד, שׁ ֶהַתִּ ינוֹקוֹ ת קוֹרִ ין לַאֲבִ י אֲבִיהֶ ן "אַבָּ א". וְשׁ ֵמוֹ ת שׁ ֶתְּ הֵ א חָבִ יב עָ לֵינוּ כְּ גַלְ ּגַל עֵ ינֵינוּ, שׁ ֶ נֶּאֱמַ ר: "וַאֲהַבְתֶּ ם הַרְ בֵּ ה הָ יוּ לוֹ : יֶתֶ ר — עַ ל שׁ ֵ ם שׁ ֶ ּיִתֵּ ר פּ ָרָשׁ ָ ה אַחַ ת אֶ ת הַ ּגֵר"27: 32 וְהָ יָה הַ ּטוֹ ב הַ הוּא וְגוֹ '. מַ ה טּ וֹבָ ה בַּתּ וֹרָ ה, חוֹבָ ב — עַ ל שׁ ֶחִבֵּ ב אֶ ת הַתּ וֹרָ ה וְ כוּ': ֹ נ סְ עִ י ם הֵיטִ יבוּ לוֹ ? אָמְ רוּ: כְּשׁ ֶהָ יוּ יִשְׂרָ אֵ ל מְ חַ ּלְקִ ין אֶ ת הָאָרֶ ץ, אֲ נַחְ נוּ אֶ ל הַמָּקוֹ ם. מִ ּיָד, עַ ד שׁ ְלֹשׁ ָ ה יָמִ ים אָ נוּ נִכְ נָסִ ין הָ יָה דֻּשׁ ְ נָהּ שׁ ֶ ל יְרִ יחוֹ חֲמֵשׁ מֵאוֹ ת אַמָּ ה עַ ל חֲמֵשׁ מֵאוֹ ת לָאָרֶ ץ. שׁ ֶבְּמַסָּ ע זֶה הָרִאשׁ וֹ ן נָסְ עוּ עַ ל מְ נָת לְהִכָּ נֵס אַמָּ ה, וְהִ נִּיחוּהוּ מִ ּלַחֲלֹק, אָמְ רוּ: מִ י שׁ ֶ ּיִבָּ נֶה בֵּ ית הַמִּקְדָּשׁ לְאֶרֶ ץ יִשְׂרָ אֵ ל, אֶ ּלָא שׁ ֶחָטְ אוּ בְּמִתְ אוֹנְנִ ים. וּמִפְּ נֵי מָ ה בְּחֶלְקוֹ הוּא יִטְּ לֶנּוּ. וּבֵ ין כָּ ְך וּבֵ ין כָּ ְך נְתָ נוּהוּ לִבְ נֵי יִתְ רוֹ , שׁ ִתֵּ ף מֹשׁ ֶ ה עַצְמוֹ עִמָּהֶ ם? שׁ ֶעֲדַ יִן לֹא נִגְזְרָ ה ְ ּגזֵרָ ה עָ לָיו לְיוֹ נָדָ ב בֶּ ן רֵ כָ ב, שׁ ֶ נֶּאֱמַ ר: "וּבְ נֵי קֵינִ י חֹתֵ ן מֹשׁ ֶ ה עָ לוּ מֵעִ יר וְכַסָּ בוּר שׁ ֶ הוּא נִכְ נָס: 30 אֶ ל אַרְ צִ י וְאֶ ל מוֹ לַדְתִּ י. אִ ם הַתְּ מָרִ ים וְגוֹ '"28: 33 דֶּרֶ ְך שׁ ְלֹשׁ ֶ ת יָמִ ים. מַ ְהֲלַך שׁ ְלֹשׁ ֶ ת בִּשׁ ְבִ יל נְכָסַ י, אִ ם בִּשׁ ְבִ יל מִשׁ ְפּ ַחְתִּ י: 31 אַ ל נָא תַּ עֲ זֹב. יָמִ ים הָלְ כוּ בְּיוֹ ם אֶחָ ד, שׁ ֶהָ יָה הַקָּדוֹשׁ בָּ ְרוּך הוּא חָפֵ ץ אֵ ין "נָא" אֶ ּלָא לְשׁ וֹ ן בַּקָּשׁ ָ ה, שׁ ֶ ּלֹא יֹאמְ רוּ: לֹא נִתְ ּג ַּיֵר לְהַכְ נִיסָ ם לָאָרֶ ץ מִ ּיָד: וַאֲרוֹ ן בְּרִ ית ה' נֹסֵ ע לִפְ נֵיהֶ ם דֶּרֶ ְך יִתְ רוֹ מֵחִבָּ ה. סָ בוּר הָ יָה שׁ ֶ ּיֵשׁ ּלַגֵרִ ים חֵ לֶק בָּאָרֶ ץ, עַכְשׁ ָ ו שׁ ְלֹשׁ ֶ ת יָמִ ים. זֶה הָאָרוֹ ן הַ ּיוֹ צֵ א עִמָּהֶ ם לַמִּ לְחָמָ ה, וּבוֹ שׁ ֶרָ אָ ה שׁ ֶאֵ ין לָהֶ ם חֵ לֶק, הִ נִּיחָ ם וְהָ ְלַך לוֹ : כִּ י עַ ל כֵּ ן יָדַ עְתָּ שׁ ִבְרֵ י לוּחוֹ ת מֻנָּחִ ים, וּמַקְדִּ ים לִפְ נֵיהֶ ם דֶּרֶ ְך שׁ ְלֹשׁ ֶ ת יָמִ ים חֲנֹתֵ נוּ בַּמִּדְ בָּ ר. כִּ י נָאֶ ה לְ ָך לַעֲ שׂוֹ ת זֹאת עַ ל אֲשׁ ֶ ר יָדַ עְתָּ לְתַקֵּ ן לָהֶ ם מְ קוֹ ם חֲנָיָה: 34 וַעֲ נַן ה' עֲ לֵיהֶ ם יוֹמָ ם. שׁ ִ ְ ב ָ ע ה חֲנֹתֵ נוּ בַּמִּדְ בָּ ר, וְרָ אִיתָ נִסִּ ים וּגְבוּרוֹ ת שׁ ֶ נַּעֲ שׂוּ לָנוּ: ִכּ י עֲ נָנִ ים כְּ תוּבִ ים בְּמַסְ עֵיהֶ ם: אַרְ בָּעָ ה מֵאַרְ בַּ ע רוּחוֹ ת, עַ ל כֵּ ן יָדַ עְתָּ . כְּמוֹ : עַ ל אֲשׁ ֶ ר יָדַ עְתָּ , כְּמוֹ : "כִּ י עַ ל כֵּ ן לֹא וְאֶחָ ד לְמַעְ לָה, וְאֶחָ ד לְמַטָּ ה, וְאֶחָ ד לִפְ נֵיהֶ ם, מַ נְמִ ְיך אֶ ת נְתַתִּ יהָ לְשׁ ֵ לָה בְ נִ י"23, "כִּ י עַ ל כֵּ ן עֲבַרְ תֶּ ם"24, "כִּ י עַ ל כֵּ ן הַ ּגָבוֹהַּ וּמַ גְבִּיהַּ אֶ ת הַ ְנָּמוּך וְהוֹרֵ ג נְחָשׁ ִ ים וְעַקְרַ בִּ ים: מִ ן בָּ אוּ"25, "כִּ י עַ ל כֵּ ן רָ אִיתִ י פָ ָנֶיך"26: וְהָיִיתָ ּלָנוּ לְעֵ ינָיִם. הַמַּ חֲנֶה. מִמְּ קוֹ ם חֲנָיָתָ ן: 21. שופטים ד, יא. 22. שמות ב, יח. 23. בראשית לח, כו. 24. שם יח, ה. 25. שם יט, ח. 26. שם לג, י. 27. דברים י,יט. 28. שופטים א, טז. eled, and thus the cloud of God was above them by day, when they traveled from the campsite. At the end of this day, they camped in the Paran desert, as was mentioned above.73  CHASIDIC INSIGHTS  33 The ark...traveled ahead of them: In all of their throughout our journeys, whenever we follow the travels in the desert, the Israelites were preceded by ark—the light of the Torah—we find spiritual and the ark and the cloud of God, which led the way and physical rest. We are protected from the emotional cleared their path of potentially harmful elements. and physical dangers of the world and can find true And so it is in the long history of the Jewish people: meaning in our existence.74

73. 10:12. 74. Likutei Sichot, vol. 8, p. 288.

66 Numbers 10:29-34 Beha’alotecha

29 Just before they set out from Mount Sinai, Moses said the following to Jethro, who was also known as Chovav (“the cherisher”), for he cherished the Torah. Jethro was also known as the son of Reuel the Midianite. Even though Jethro himself became known as Reuel (“the friend of God”) when he abandoned idolatry, his father apparently adopted the same name, presumably for the same reason. Or perhaps, because Jethro’s love of the Torah was derived from his love of God, he is referred to here as “the cherisher” who was the offspring of “the friend of God.” In any case, Moses said to Jethro, Moses’s father-in-law, “We are traveling now to the Land of Israel, the place about which God said, ‘I will give it to you.’ This journey should take three days. When God told us, ‘I will give it to you,’ He meant to us, but not to others: converts like yourself do not receive a portion of the land. Nonetheless, come with us and we will be good to you in other ways. We will give you a portion of the spoils of war, for God has spoken of good military fortune for Israel.” 30 Jethro said to him, “I will not go with you, for I must go back and manage my land in order to take care of my family. If I will not receive a portion of the land, how will I be able to support my family and myself?” 31 Moses said, “Please do not leave us, because then people will say that you con- verted not out of conviction, but because you thought you were going to receive a portion of the desirable Land of Israel, and left Judaism when it became clear that you will not. You really should stay with us no matter what, because you are fa- miliar with our encampments in the desert and you have been an eyewitness to all the miracles that God has done for us. Furthermore, your wisdom can guide us in many ways; you can serve figuratively as our eyes. And beyond this, we value you and we will cherish you as much as we cherish our own eyes. 32 And if you go with us, then we will bestow on you, at least temporarily, part of the good land that God grants us.” (Indeed, years later, when the land was divided up, part of Jericho was reserved as compensation for the tribe in whose territory the Temple would be built, and in the interim it was given to the descendants of Jethro.) These arguments convinced Jethro: he went home to convert his family,70 and rejoined the Jews later on. 33 So, the people set out. But some of them, instead of focusing on their goal, the Land of Israel, focused on the material aspects of the life they were about to leave behind, as the narrative will describe in full presently. In this sense, they traveled from the mountain of God both figuratively (by seeking to escape the Godly life) and literally. For the time being, however, God overlooked this, and with His as- sistance they all miraculously traveled a distance of three days’ journey from the mountain of God in one day. The people carrying the Ark of God’s Covenant that Moses made and that housed the broken first set of tablets71 traveled at a distance of a three-day journey ahead of the rest of them, so this Ark could prepare for them a place to settle by miraculously flattening the area where they were to camp. 34 This Ark was accompanied by the leading cloud, which leveled the path for them and killed all the dangerous snakes and scorpions on the way. The other six clouds,72 however, continued to surround the people from all sides as they trav-

70. Exodus 18:27. 71. See Exodus 40:21. 72. See Exodus 13:21.

66 Sixth Reading בהעלותך

 ONKELOS   שישי 35 וַיְהִ ֛יּבִ נְסֹ֥עַ הָֽאָר֖ ֹן וַּיֹ֣אמֶ ר ֑המֹׁשֶ קּומָ ֣ה | יְהוָֹ ֗ה 35 וַהֲ וָה בְּמִטַּ ל אֲ רוֹנָא וַאֲמַ ר מֹשׁ ֶ ה אִתְ גְּלֵ י יְיָ וְיִתְבַּדְּ רוּן סָנְאָיךְ וְיָפֻ֨ צּו֙ אֽ ֹיְבֶ֔ יָך וְ יָנֻ ֥סּומְׂשַ נְאֶ֖ יָך מִּפָנֶֽיָך: 36 ּובְ נֻחֹ֖ה יֹאמַ ֑ר וְיַעַרְ קוּן בַּעֲלֵ י דְבָבָךְ מִ ן קֳדָמָךְ : 36 וּבְמִשׁ ְ רוֹהִ י אֲמָ ר תּ וּב יְיָ שׁ ְ רֵ י ׁשּובָ ֣ה יְהוָֹ ֔ה רִֽ בֲבֹ֖ות ֥יאַלְפֵ יִׂשְרָאֵֽ ל: פ בִיקָרָךְ בְּ גוֹ רִבְ וַת אַלְ פַ יָּא דְ יִשְׂ רָאֵ ל: 11:1 וַהֲ וָה עַמָּ א כַּ ד מִסְתַּקְּפִ ין 11:1 וַיְהִ ֤יהָעָם֙ ּכְמִתְאֹ֣ נֲנִ֔ים רַ֖ ע ּבְאָ זְנֵ ֣י יְהוָֹ ֑ה ֤עוַּיִׁשְמַ יְהוָֹה֙ בִּישׁ קֳדָ ם יְיָ וּשׁ ְמִ יעַ קֳדָ ם יְיָ וּתְ קֵ ף רֻגְ זֵהּ וּדְלֵקַ ת בְּ הוֹן אֶשּׁ ָ א מִ ן קֳדָ ם יְיָ וַּיִ֣חַר אַּפ֔ ֹו וַּתִבְ עַר־ּבָ ם֙ אֵ ׁ֣ש יְהוָֹ ֔ה וַּתֹ֖אכַ ל ֥הּבִקְצֵ הַּֽמַֽחֲנֶֽה: וְשׁ ֵיצִיאַת בִּסְ יָפֵי מַשׁ ְ רִיתָ א:  RASHI  35 וַיְהִ י בִּ נְ סֹעַ הָאָ רֹן. עָ שָׂ ה לוֹ סִימָ נִ ּיוֹ ת מִ ּלְפָ נָיו 1 וַיְהִ י הָעָ ם כְּמִתְ אֹנְנִ ים. אֵ ין "הָעָ ם" אֶ ּלָא רְשׁ ָעִ ים, וְכֵ ן וּמִ ּלְאַ חֲרָ יו, לוֹמַ ר שׁ ֶאֵ ין זֶה מְ קוֹמוֹ . וְ לָמָּ ה נִכְתַּ ב כָּ אן? הוּא אוֹמֵ ר: "מָ ה אֶעֱ שֶׂ ה לָעָ ם הַ ּזֶה"33, וְאוֹמֵ ר: "הָעָ ם כְּדֵ י לְהַפְסִ יק בֵּ ין פּ ֻרְ עָ נוּת לְפֻרְ עָ נוּת וְ כוּ', כִּדְ אִיתָ א בְּ "כָ ל הַ ּזֶה הָרָ ע"34. וּכְשׁ ֶהֵ ם כְּשׁ ֵרִ ים, קְ רוּאִ ים "עַמִּ י", שׁ ֶ נֶּאֱמַ ר: כִּתְ בֵ י הַקּ ֹדֶשׁ "29: קוּמָ ה ה'. לְפִ י שׁ ֶהָ יָה מַקְדִּ ים לִפְ נֵיהֶ ם "שׁ ַ ּלַח עַמִּ י"35, "עַמִּ י מֶ ה עָ שִׂיתִ י לְ ָך"36: כְּ מִ תְ אֹ נְ נִ י ם . אֵ ין מַ ְהֲלַך שׁ ְלֹשׁ ֶ ת יָמִ ים, הָ יָה מֹשׁ ֶ ה אוֹמֵ ר: "עֲ מֹד וְהַמְתֵּ ן לָנוּ "מִתְ אוֹנְנִ ים" אֶ ּלָא לְשׁ וֹ ן עֲלִילָה, מְ בַקְשׁ ִ ים עֲלִילָה הֵיאַ ְך וְאַ ל תִּתְרַ חֵ ק יוֹתֵ ר". בְּמִדְרַשׁ תַּ נְחוּמָ א בְּ "וַ ּיַקְ הֵ ל"30: וְ יָפֻצוּ לִפְ רֹשׁ מֵאַ חֲרֵ י הַמָּקוֹ ם, וְכֵ ן הוּא אוֹמֵ ר בְּשׁ ִמְשׁ וֹ ן: "כִּ י אֹ יְ בֶ י ָך . הַמְּ כֻנָּסִ ין: וְ יָנֻסוּ מְ שַׂ נְאֶ ָיך. אֵ ּלוּ הָרוֹדְ פִ ים: מְ שַׂ נְאֶ ָיך. תֹאֲ נָה הוּא מְ בַקֵּשׁ "37: רַ ע בְּאָ זְ נֵי ה'. תּ וֹאֲ נָה שׁ ֶהִ יא רָ עָ ה אֵ ּלוּ שׂוֹנְאֵ י יִשְׂרָ אֵ ל, שׁ ֶכָּ ל הַשּ ׂוֹ נֵא אֶ ת יִשְׂרָ אֵ ל שׂוֹ נֵא בְּאָ זְנֵי ה', שׁ ֶמִּתְ כַּ וְּנִ ים שׁ ֶתָּבוֹ א בְּאָ זְנָיו וְ יַקְ נִ יט. אָמְ רוּ: "אוֹ י אֶ ת מִ י שׁ ֶאָמַ ר וְהָ יָה הָעוֹ לָם, שׁ ֶ נֶּאֱמַ ר: "וּמְ שַׂ נְאֶ ָיך נָשְׂ אוּ לָנוּ, כַּמָּ ה לָבַטְ נוּ בַּדֶּרֶ ְך הַ ּזֶה, שׁ ְלֹשׁ ָ ה יָמִ ים שׁ ֶ ּלֹא נַחְ נוּ רֹאשׁ "31, וּמִ י הֵ ם? "עַ ל עַמְּ ָך יַעֲרִ ימוּ סוֹ ד": 36 שׁ ּו ָ ב ה מֵעִ נּוּי הַדֶּרֶ ְך": וַ יִּחַ ר אַפּוֹ . אֲנִ י הָ יִיתִ י מִתְ כַּ וֵּ ן לְטוֹבַתְ כֶ ם, ה'. מְ נַחֵ ם תִּרְ ּגְמוֹ לְשׁ וֹ ן מַרְ ּגוֹעַ , וְכֵ ן: "בְּשׁ וּבָ ה וָנַחַ ת שׁ ֶתִּ כָּנְסוּ לָאָרֶ ץ מִ ּיָד: בִּקְ צֵה הַמַּ חֲנֶה. בַּמּ ֻקְצִ ין שׁ ֶבָּהֶ ם תִּ וָּשׁ ֵ עוּן"32: רִ בְבוֹ ת אַ לְפֵ י יִשְׂרָ אֵ ל. מַ ִ ּגיד שׁ ֶאֵ ין הַשּׁ ְ כִ ינָה לְשׁ ִ פְ לוּת, אֵ ּלוּ עֵרֶ ב רַ ב. רַ בִּ י שׁ ִמְ עוֹ ן בֶּ ן מְ נַסְ יָא אוֹמֵ ר: שׁ וֹרָ ה בְּ יִשְׂרָ אֵ ל פְּ חוּתִ ים מִשּׁ ְ נֵי אֲ לָפִ ים וּשׁ ְתֵּ י רְ בָבוֹ ת: בַּקְּצִינִים שׁ ֶבָּהֶ ם וּבַ ּגְדוֹלִ ים: 29. שבת קטו, ב – קטז, א. 30. סימן ז. 31. תהלים פג, ג. 32. ישעיה ל, טו. 33. שמות יז, ד. 34. ירמיה יג, י. 35. שמות ה, א. 36. מיכה ו, ג. 37. שופטים יד, ד.

INNER DIMENSIONS [35-36] Arise, O God: These two verses are the world. framed in the Hebrew text by two inverted let- Seeing the Torah as five books is thus seeing the ters (two nun’s). The sages point out that these whole Torah as God’s will and wisdom; dividing two letters divide the Book of Numbers into it into seven books emphasizes how the Torah three parts: (1) everything from the beginning of includes the lower states of consciousness—the the book until the firstnun , (2) the two verses be- rebellions that occur after the second nun and tween the two nun’s, and (3) everything from the Moses’ rebuke in the Book of Deuteronomy. second nun until the end of the book—effectively making the Torah into seven books, rather than The seven books of the Torah parallel the sev- the usual division into five. en lamps of the Candelabrum that Aaron is commanded to kindle at the beginning of this The number 7 signifies all seven emotions (chesed, parashah. Seeing the Torah as including the less gevurah, tiferet, netzach, hod, yesod, and malchut), complimentary episodes of the sixth and sev- while the number 5 signifies only the first five of enth “books” parallels Aaron’s charge to kindle these. The seven emotions are divided into five all seven types of souls—even the lowest—with and two because the first five constitute the real the light of the Torah and its commandments. “content” of the emotions, while the latter two are the emotions’ drives for actualization and The interface between the four initial “books” of expression. The first five emotions are the emo- intrinsic holiness and the two latter “books” of tions per se, while the latter two emotions are the elevating lower consciousness is the fifth “book”: emotions’ outward orientation toward others. the two verses describing how the Ark of the As such, the latter two emotions represent an Covenant led the way in the desert and neutral- extension outside the self, a descent into a lower ized the forces of evil. By allowing ourselves to level of Divine consciousness in order to express be guided by the Torah, we gain the power to the Divine emotions there. Relatively, then, the overcome the dangers inherent in elevating the five primary emotions signify self-refinement realms of lower consciousness and can safely while the latter two emotions represent refining transform them into holiness.82

82. Sefer HaSichot 5751, vol. 2, pp. 607-610. 67 Numbers 10:35-11:1 Beha’alotecha Signals to Journey, continued  Sixth Reading 35 The Torah now backtracks to add another detail to its description of how the people set out to travel. Whenever those carrying the ark that Moses made and housed the broken tablets set out,75 Moses would say, “Arise, O God! Let Your cloud go before us, preparing the way for our journey! May Your enemies who have gathered to attack us be scattered, and may those who hate You—and are therefore always pursuing us—turn and flee from You.” 36 And when the ark came to rest, Moses would say, “Repose, O God, among the myriads and thousands of Israel.” He used these numbers because the Divine presence rests fully upon the Jewish people when they number at least 22,000 (two myriads and two thousands). As was mentioned above,76 these two verses logically belong earlier on in the text. They were placed here to interrupt and mitigate the negative mood produced by recounting the people’s failings on the first day of their journey (as mentioned above) and at their first encampment after Mount Sinai (as will be described now). The Incident at Taveirah 11:1 After they had camped, some people from the mixed multitude had second thoughts about submitting to God’s laws, and thereforesought a pretext to avoid serving Him. They decided to complain in a way that would be evil in God’s ears, i.e., that would vex Him. So they complained about how weary they were after making a three-day journey in one day.77 God heard this and became angry, for, after all, He had made them travel this fast in order to hasten their entry into the Land of Israel. A fire from God broke out among them, consum- ing those at the extreme moral poles of the camp: these elements of the mixed multitude, and the 70 elders,78 who should have inculcated them with proper values and who deserved to die in any case for having behaved irreverently at the giving of the Torah.79  CHASIDIC INSIGHTS  35 Arise, O God! May Your enemies be scattered: tion with the words, “Arise, O God,” implying that When the people would set out to travel, Moses God should look at the higher, essential connection would invoke God’s protection to defend them He has forged with His people, that transcends the from their enemies. To do this, Moses would “re- contractual relationship He has with them through mind” God that whoever attacks the Jews does so their observance of His commandments. because they are God’s people. Thus, the Jews’ en- This is the allegorical reason why this passage is emies are in essence God’s own enemies, and any sandwiched between the two accounts of the peo- attack against them is in fact directed toward Him. ple’s failings immediately after setting out from Furthermore, since the Jews are His chosen people, Mount Sinai.80 God should protect them even if they do not de- 1 The people sought a pretext: These words read serve it. The attacking armies will not know that literally in the Hebrew, “The people were like com- they defeated the Jews because they were spiritually plainers.” They were only like complainers, and not weak; they will only see that God does not protect real complainers, because a Jew, whose essence is one His chosen people. God, Moses proclaimed, must with God’s essence, can never really complain against protect His people simply because they are His, re- God. Even though they in fact complained, their com- gardless of how well they are fulfilling their con- plaint was only their expression of their deep yearn- tractual agreement to obey His commandments. ing to become closer to God; their dissatisfaction with Moses therefore prefaced His plea for God’s protec- their present understanding of His ways.81

75. See Exodus 40:21. 76. On 10:11. 77. Likutei Sichot, vol. 19, p. 1, note 3. 78. Rashi on 11:16. 79. See on Exodus 24:11. 80. Likutei Sichot, vol. 23, pp. 79-81 81. Sefer HaSichot 5751, vol. 2, p. 609. See Overview.

67 Sixth Reading בהעלותך 2 וַּיִצְעַ֥ק הָעָ֖ם אֶ ל־מֹׁשֶ ֑הוַּיִתְ ּפַּלֵ ֤ל מׁשֶ ה֙ אֶ ל־יְהוָֹ ֔ה וַּתִׁשְקַ֖ ע  ONKELOS  2 וּצְ וַח עַמָּ א עַ ל מֹשׁ ֶ ה וְצַלִּ י מֹשׁ ֶ ה הָאֵֽ ׁש: 3 וַּיִקְרָ ֛א ׁשֵם־הַּמָק֥ ֹוםהַה֖ ּוא ּתַבְ ֑העֵרָ ּכִי־בָֽ עֲרָ ֥ה קֳדָ ם יְיָ וְאִשׁ ְתַּקְּעַ ת אֶשּׁ ָ א: 3 וּקְרָ א שׁ ְ מָ א דְאַתְ רָ א הַ הוּא דְּ לֶקְתָּ א בָ֖ם אֵ ׁ֥ש יְהוָֹֽה: 4 וְהָֽאסַפְ סֻף֙אֲׁשֶ ֣ר ּבְקִרְ ּב֔ ֹו הִתְאַ ּוּ֖ו ּתַֽ אֲוָ ֑ה אֲרֵ י דְלֵקַ ת בְּ הוֹן אֶשּׁ ָ א מִ ן קֳדָ ם יְיָ: 4 וַעֲרַבְרְבִ ין דִּ י בֵ ינֵיהוֹן שׁ ַאִ ילוּ וַּיָׁשֻ ֣בּו וַּיִבְּכ֗ ּו ַ֚םּבְנֵ ּג֣י יִׂשְרָ לאֵ֔ וַּיֹ֣אמְר֔ ּומִ ֥ייַֽאֲכִלֵ֖נּו ּבָׂשָֽ ר: שׁ ְ אֶלְתָּ א וְתָ בוּ וּבְ כוֹ אַ ף בְּ נֵי יִשְׂ רָאֵ ל וַאֲמָ רוּ מַ אן יוֹכְלִ נָּנָא בִּסְ רָ א: 5 זָכַ֨רְ נּו֙ אֶת־הַּדָ הגָ֔ אֲׁשֶר־נֹאכַ ֥לּבְמִצְרַ֖ יִם חִ ּנָ ֑ם אֵ ֣ת 5 דְּכִירִ ין אֲ נַחְ נָא יָת נוּנַיָּא דַּהֲ וֵינָא אַכְלִ ין בְּמִצְ רַ יִם מַגָּן יָת בּ וֹצִ ינַיָּא הַּקִ ּׁשֻאִ֗ יםוְאֵ ת֙ הָֽאֲבַּטִחִ֔ ים וְאֶת־הֶֽחָצִ ֥יר וְאֶת־הַּבְצָלִ֖ ים וְיָת אֲבַטִּיחַ יָּא וּכְרָתֵ י וּבוּצְ לֵ י וְתוּמֵ י: 6 וּכְעַ ן נַפְשׁ ָ נָא תְאִ יבָ א לֵ ית וְאֶת־הַּׁשּומִֽ ים: 6 וְעַּתָ ֛הנַפְׁשֵ ֥נּו היְבֵׁשָ֖ אֵ ֣ין ל ּכֹ֑ ּבִלְּתִ֖ י אֶ ל־ כָּ ל מִדָּעַ ם אֱלָהֵ ין לְמַ נָּא עֵ ינָנָא: 7 וּמַ נָּא כְּבַ ר זְרַ ע גַּדָּ א הוּא וְחֶ זְוֵהּ הַּמָ ֥ן עֵינֵֽינּו: 7 ןוְהַּמָ֕ ּכִ זְרַ ע־ּגַ֖ד ה֑ ּוא וְעֵינֹ֖וּכְעֵ ֥ין הַּבְדֽ ֹלַח: כְּחֵ זוּ בְדָלְחָ א: 8 שׁ ָ יְטִ ין עַמָּ א וְלָקְטִ ין דְּצָבֵ י טָחִ ין בְּ רֵיחַ יָּא אוֹ 8 ׁשָ֩טּו֩הָעָ֨ םוְלָֽקְט֜ ּו וְטָֽחֲנּ֣ו בָֽרֵ חַ֗ יִם א֤ ֹודָ כּו֙ ּבַּמְ הדֹכָ֔ ּובִּׁשְ לּו֙ דְצָבֵ י דָאִ יךְ בִּמְ דֻכְתָּ א וּמְ בַשּׁ ְ לִ ין לֵהּ בְּקִדְרָ א וְעָבְדִ ין יָתֵהּ גְּרִיצָ ן וַהֲ וָה ּבַּפָרּ֔ור וְעָׂשּ֥ו אֹת֖ ֹו עֻגֹ֑ות וְהָ יָ ֣ה טַעְמֹ֔וּכְטַ֖עַם לְׁשַ ֥ד הַּׁשָֽמֶ ן: טַ עֲמֵהּ כִּטְעֵם דְּלִישׁ בְּמִשׁ ְ חָ א:  RASHI  2 וַ יִּצְעַ ק הָעָ ם אֶ ל מֹשׁ ֶ ה. מָשׁ ָ ל לְמֶ ְלֶך בָּ שָׂ ר וָדָ ם שׁ ֶכָּעַ ס מִ י שׁ ֶאָמַ ר זֶה לֹא אָמַ ר זֶה, יִשְׂרָ אֵ ל אוֹמְרִ ים: "בִּ לְתִּ י אֶ ל עַ ל בְּנוֹ וְהָ ְלַך הַבֵּ ן אֵ צֶ ל אוֹ הֲבוֹ שׁ ֶ ל אָבִ יו וְאָמַ ר לוֹ : "צֵ א הַמָּ ן עֵ ינֵינוּ", וְהַקָּדוֹשׁ בָּ ְרוּך הוּא הִכְתִּ יב בַּתּ וֹרָ ה: "וְהַמָּ ן וּבַקֵּשׁ עָ לַי מֵאַבָּ א": וַתִּשׁ ְקַ ע הָאֵשׁ . שׁ ָקְ עָ ה בִּמְ קוֹמָהּ כִּ זְרַ ע ּגַד וְגוֹ '", כְּלוֹמַ ר: רְ אוּ בָּאֵ י עוֹ לָם עַ ל מָ ה מִתְ לוֹנְנִ ים בָּאָרֶ ץ, שׁ ֶאִ ּלוּ חָזְרָ ה לְאַחַ ת הָ רוּחוֹ ת, הָ יְתָ ה מְ קַפּ ֶלֶת בָּ נַי, וְהַמָּ ן כָּ ְך וְכָ ְך הוּא חָשׁ וּב: כִּזְרַ ע ּגַד. עָ גֹל כְּ גִדָּ א, וְהוֹ לֶכֶ ת כָּ ל אוֹתוֹ הָ רוּחַ : 4 וְהָאסַפְ סֻ ף. אֵ ּלוּ עֵרֶ ב רַ ב, זֶרַ ע קוליינד"ר44: הַבְּ דֹלַח. שׁ ֵ ם אֶ בֶ ן טוֹבָ ה, קרישט"ל45: שׁ ֶ נֶּאֶסְ פוּ אֲ לֵיהֶ ם בְּ צֵאתָ ם מִמִּ צְרַ יִם: וַ יָּשׁ ֻ בוּ. ּגַם בְּ נֵי 8 שׁ ָ ט ּו . אֵ ין "שׁ ַ יִט" אֶ ּלָא לְשׁ וֹ ן טִ ּיוּל, אישבניי"ר46, בְּ לֹא יִשְׂרָ אֵ ל, וַ ּיִבְכּ וּ עִמָּהֶ ם: מִ י יַאֲכִ לֵנוּ בָּשָׂ ר. וְכִ י לֹא הָ יָה עָמָ ל: וְטָ חֲנוּ בָרֵ חַ יִם וְגוֹ '. לֹא יָרַ ד בָּרֵ יחַ יִם וְ לֹא בַקְּדֵרָ ה לָהֶ ם בָּ שָׂ ר? וַהֲ לֹא כְּבָ ר נֶאֱמַ ר: "וְ גַם עֵרֶ ב רַ ב עָ לָה אִתָּ ם, וְ לֹא בַמְּ דוֹכָ ה, אֶ ּלָא מִשׁ ְתַּ נֶּה הָ יָה טַעֲמוֹ לְנִטְ חָנִין וּלְנִדּוֹכִ ין וְ צֹאן וּבָקָ ר וְגוֹ '"38, וְאִ ם תּ ֹאמַ ר: אֲכָ לוּם, וַהֲ לֹא בִּכְ נִיסָתָ ם וְלִמְ בֻשּׁ ָ לִ ין: בַּפָּ רוּר. קְדֵרָ ה: לְשׁ ַ ד הַשּׁ ָמֶ ן. לַחְ לוּחַ שׁ ֶ ל שׁ ֶמֶ ן, לָאָרֶ ץ נֶאֱמַ ר: "וּמִקְ נֶה רַ ב הָ יָה לִבְ נֵי רְ אוּבֵ ן וְגוֹ '"39! אֶ ּלָא כָּ ְך פּ ֵרְשׁ וֹ דּוֹ נָשׁ . וְדוֹמֶ ה לוֹ : "נֶהְפּ ַ ְך לְשׁ ַדִּ י בְּחַרְ בֹנֵי קַ יִץ"47, שׁ ֶמְּ בַקְשׁ ִ ים עֲלִילָה: 5 אֲשׁ ֶ ר נֹאכַ ל בְּמִ צְרַ יִם חִ נָּם. אִ ם וְהַ ּלָמֵ "ד יְסוֹ ד — נֶהְפּ ַ ְך לַחְ לוּחִ י בְּחַרְ בוֹ נֵי קַ יִץ. וְרַ בּוֹתֵ ינוּ תּ ֹאמַ ר שׁ ֶמִּ צְרִ ּיִים נוֹתְ נִ ים לָהֶ ם דָּ גִ ים חִ נָּם, וַהֲ לֹא כְּבָ ר פּ ֵרְ שׁ וּ הוּ 48 לְשׁ וֹ ן "שׁ ָדַ יִם", אַ ְך אֵ ין עִ נְיַן שׁ ָדַ יִם אֵ צֶ ל שׁ ֶמֶ ן. נֶאֱמַ ר: "וְתֶ בֶ ן לֹא יִנָּתֵ ן לָכֶ ם"40, אִ ם תֶּ בֶ ן לֹא הָ יוּ נוֹתְ נִ ים וְאִ י אֶפְשׁ ָ ר לוֹמַ ר "לְשׁ ַ ד הַשּׁ ֶמֶ ן", לְשׁ וֹ ן "וַ ּיִשׁ ְמַ ן יְשׁ ֻ רוּן"49, לָהֶ ם חִ נָּם, דָּ גִ ים הָ יוּ נוֹתְ נִין לָהֶ ם חִ נָּם? וּמַ הוּ אוֹמֵ ר "חִ נָּם", שׁ ֶאִ ם כֵּ ן הָ יָה הַמֵּ "ם נָקוּד קָמַ ץ קָטָ ן50 וְטַ עֲ מוֹ לְמַטָּ ה תַּ חַ ת חִ נָּם מִ ן הַמִּ צְוֹ ת: אֶ ת הַקִּשּׁ ֻאִ ים. אָמַ ר רַ בִּ י שׁ ִמְ עוֹ ן: מִפְּ נֵי הַמֵּ "ם. עַכְשׁ ָ ו שׁ ֶהַמֵּ "ם נָקוּד פּ ַתָּ ח קָטָ ן51 וְ הַ טַּ עַ ם תַּ חַ ת מָ ה הַמָּ ן מִשׁ ְתַּ נֶּה לְכָ ל דָּ בָ ר חוּץ מֵאֵ ּלוּ? מִפְּ נֵי שׁ ֶהֵ ן קָשׁ ִ ים הַשּׁ ִ י"ן, לְשׁ וֹ ן "שׁ ֶמֶ ן" הוּא, וְהַשּׁ ִ י"ן הַ נְּקוּדָ ה בְּקָמַ ץ ּגָדוֹ ל לִמְ נִיקוֹ ת. אוֹמְרִ ים לְאִשּׁ ָ ה: אַ ל תּ ֹאכְלִ י שׁ וּם וּבָצָ ל מִפְּ נֵי וְאֵ ינָהּ נְקוּדָ ה בְּפַתָּ ח קָטָ ן52, מִפְּ נֵי שׁ ֶ הוּא סוֹ ף פּ ָ סוּק. דָּ בָ ר הַתִּ ינוֹ ק. מָשׁ ָ ל לְמֶ ְלֶך כוּ', כִּדְ אִיתָ א בְּסִפְרֵ י: הַקִּשּׁ ֻאִ ים. אַ חֵ ר: "לְשׁ ַ ד", לְשׁ וֹ ן נוֹטָרִ יקוֹ ן: לַ'יִשׁ שׁ ֶ'מֶ ן דְּ 'בַשׁ — כְּעִסָּ ה הֵ ם קוקומברי"ש בְּ לַעַ ז41: אֲבַ ּטִחִ ים. בודיקי"ש42: הֶחָצִ יר. הַ נִּ ּלוֹשׁ ָ ה בְּשׁ ֶמֶ ן וּקְ טוּפָ ה בִּדְ בַשׁ . וְתַרְ ּגוּם שׁ ֶ ל אֻנְקְלוֹ ס כְּרִישׁ ִ ין, פוריל"ש43. וְתַרְ ּגוּמוֹ : "יָת בּוֹצִ ּינַיָא" וְ כוּ': 6 אֶ ל דִּ מְתַרְ ּגֵם: "דְּ לִישׁ בְּמִשׁ ְ חָ א" נוֹטֶ ה לְפִתְ רוֹנוֹ שׁ ֶ ל דּוֹ נָשׁ , הַמָּ ן עֵ ינֵינוּ. מָ ן בַּשּׁ ַחַ ר מָ ן בָּעֶרֶ ב: 7 וְהַמָּ ן כִּזְרַ ע ּגַד. שׁ ֶהָעִסָּה הַ נִּ ּלוֹשׁ ָה בְּשׁ ֶמֶ ן, לַחְ לוּחִית שׁ ֶמֶ ן יֵשׁ בָּהּ :

38. שמות יב, לח. 39. במדבר לב, א. 40. שמות ה, יח. 41. יקִּׁשּואֵ גִינָה, מְלָפְפֹונִים. 42. אֲבַּטִיחִ ים. 43. ּכְרֵׁשִ ים, יְרָ ק ־ למַאֲכָ הַּדֹומֶ הלְבָצֵ ל, ּכַרְּתִ י. 44. ּכֻסְּבָר. 45. ּבְ דֹלַח. 46. לְהִתְּבַּדֵר,טִּיּול לַהֲנָָאה. 47. תהלים לב, ד. 48. ספרי. 49. דברים לב, טו. 50. צֵירֵ י. 51. סְ גֹול. 52. סְ גֹול.

 CHASIDIC INSIGHTS  would be harmed by this. This demonstrates how regard to spiritual well-being. In particular, this every member of society must assume responsibil- teaches us that we should go to all lengths to ensure ity for the well-being of each individual, even if that that every Jewish child benefit from the highest individual is only a baby. And if this is true regard- quality Jewish education possible.87 ing physical well-being, then it is surely true with

87. Likutei Sichot, vol. 33, pp. 76-77.

68 Numbers 11:2-8 Beha’alotecha

2 The remaining people from the mixed multitude who had sinned but had not yet been reached by the firecried out to Moses to intercede on their behalf. Moses prayed to God, and the fire subsided. 3 Moses therefore named that place Taveirah [“blaze”], for a fire from God had broken out among them there. The Incidents at Kivrot HaTa’avah 4 Although only a few of the mixed multitude had participated in the incident at Taveirah, the mixed multitude among the Israelites in general had begun to have strong cravings for their former way of life even before this. The Israelites, too, were affected by their behavior, and began to cry with them. Even though they had taken many animals with them from Egypt83 and therefore had plenty of meat, they all said, “Who will feed us meat?” for they were seeking a pretext to avoid the challenges of their new way of life. 5 “Furthermore, we remember the fish (our main staple) that we ate so enjoyably in Egypt because we were free of Divine obligations, whereas now we cannot eat in a relaxed way because our lives are encumbered with commandments, and even in order to eat the manna we must fulfill a number of commandments.84 Moreover, we miss the taste of the cucumbers, the watermelons, the leeks, the onions, and the garlic. The manna tastes like whatever we want it to except for these beneficial foods, because their flavors are considered harmful to nursing infants. But since God can do anything, He could have excluded these flavors from the manna only for nursing mothers! Clearly, He is just trying to vex us.” In fact, God excluded these flavors from the manna because if the nursing mothers would see everyone else enjoying them, they would want to taste them in the manna, too. Once they would desire them, they would automatically taste them in the manna, and these tastes would then go into their milk and harm their babies.85 6 “But now,” they continued, “we are bored, for there is nothing else at all; we have nothing before our eyes but manna, day and night.” 7 Now, to show how unfounded these complaints were, it should be remembered86 that the manna was shaped like coriander seed and was thus easy to handle, and its color was white, like that of crystal, so it was easy to locate. 8 The people could therefore just walk about and gather it. It had any texture they wished: as if they had ground it in a mill, crushed it in a mortar, cooked it in a pot, or made it into cakes. It tasted naturally like pastry fried in honey, kneaded with the moisture of oil, but if they wanted it to taste like anything else (other than the five tastes mentioned above), it did, just as a nursling tastes every flavor he can imagine in his mother’s milk.  CHASIDIC INSIGHTS  5 Because their flavors are considered harmful allow an entire people to enjoy the tastes of these to nursing infants: We see here that God did not good foods on the chance that some nursing babies

83. Exodus 12:38. 84. See on Exodus 16:4. 85. Rif on Yoma 75a (in Ein Ya’akov); Likutei Sichot, vol. 33, pp. 71-76. 86. See Exodus 16:31.

68 Sixth Reading בהעלותך 9 ּובְרֶ ת ֧דֶ הַּטַ ֛לעַל־הַּֽמַֽחֲנֶ֖ה לָ ֑יְלָהיֵרֵ ֥ד הַּמָ֖ ן עָלָֽיו:  ONKELOS  9 וְכַ ד נָחֵ ת טַלָּ א עַ ל מַשׁ ְ רִיתָ א 10 וַּיִׁשְמַ֨ ע המֹׁשֶ֜ םאֶת־הָעָ֗ ּבֹכֶה֙לְמִׁשְּפְ חֹתָ֔ יו אִ֖ יׁש לְפֶ ֣תַ ח בְּלֵילְ יָא נָחֵ ת מַ נָּא עֲ לוֹהִ י: 10 וּשׁ ְ מַ ע מֹשׁ ֶ ה יָת עַמָּ א בָּכָ ן אָֽ ֹוהֳל֑ וַּיִֽחַר־אַ ֤ףיְהוָֹה֙ ד מְאֹ֔ ּובְ עֵינֵ ֥י מֹׁשֶ֖ה רָֽ ע: 11 וַּיֹ֨אמֶ ר לְ זַרְ עֲ יַתְ הוֹן גְּבַ ר בִּתְ רַ ע מַשׁ ְ כְּ נֵהּ וּתְ קֵ ף רֻגְ זָא דַ ייָ לַחֲדָ א וּבְעֵ ינֵי מֹׁשֶ֜ האֶ ל־יְהוָֹ ֗ה לָמָ ֤ה הֲרֵ עֹ֨תָ֙ לְעַבְּדֶ֔ ָך וְלָ הּ֛מָ ֹלֽא־מָצָ ֥תִ י חֵ֖ ן מֹשׁ ֶ ה בִּישׁ : 11 וַאֲמַ ר מֹשׁ ֶ ה קֳדָ ם יְיָ ּבְ עֵינֶיָ֑ךלָׂש֗ ּום אֶת־מַּׂשָ ֛א ֥םּכָל־הָעָ הַ ּזֶ֖ה עָלָֽי: 12 הֶאָֽ נֹכִ ֣י לְמָ א אַבְאֶשׁ ְתָּ א לְעַבְדָּךְ וּלְמָ א לָ א אַשׁ ְ כָּחִ ית רַחֲמִ ין קֳדָמָךְ לְשׁ ַ וָּאָ ה יָת הָרִ ֗יתִ י ֚אֵ ת ּכָל־הָעָ ֣םהַ ּזֶ֔ה אִם־אָֽ נֹכִ֖ ייְלִדְּתִ ֑ יהּו ּכִֽי־תֹאמַ֨ ר מַטּ וּל כָּ ל עַמָּ א הָדֵ ין עֲלָ י: 12 הַאָ ב אֲ נָא לְכָ ל עַמָּ א הָדֵ ין אִ ם בְּ נַי אֵלַ֜י ׂשָאֵ ֣הּובְחֵיקֶ֗ ָך ּכַֽאֲׁשֶ֨ ר ֤איִּׂשָ הָֽאֹמֵ ן֙אֶת־הַּיֹ נֵ֔ק ֚עַ ל אִ נּוּן דַּאֲמַרְתְּ לִ י סוֹבַרְהִ י בְתָקְפָּךְ כְּמָ א דִמְ סוֹבַ ר תֻּרְבְּ יָנָא יָת יָנְקָ א הָֽאֲדָ המָ֔ אֲׁשֶ ֥רנִׁשְּבַ֖עְּתָ לַֽאֲבֹתָֽ יו: 13 מֵאַ ֤יִןלִ י֙ ּבָׂשָ֔ ר לָתֵ֖ ת עַ ל אַרְעָ א דִּ י קַ יֶּמְתָּ לַאֲבָהָ תוֹהִ י: לְכָל־הָעָ ֣םהַ ּזֶ ֑הּכִֽ י־יִבְּכ֤ ּועָלַי֙ לֵאמֹ֔ רּתְ נָה־ּלָ ֥נּו בָׂשָ֖ ר 13 מְ נָן לִ י בִּסְ רָ א לְמֵיהַ ב לְכָ ל עַמָּ א הָדֵ ין אֲרֵ י בָּכָ ן עֲלַ י לְמֵימַ ר הַ ב וְנֹאכֵֽלָה: 14 ֹלֽא־אּוכַ ֤לאָֽ נֹכִ י֙לְבַּדִ י ֔ לָׂשֵ֖את אֶת־ּכָל־הָעָ ֣ם לָ נָא בִּסְ רָ א וְנֵיכוּל: 14 לֵ ית אֲ נָא יָכִ יל בִּלְ חוֹדִ י לְ סוֹבָרָ א יָת כָּ ל עַמָּ א הַ ּזֶ ֑הּכִ ֥י כָבֵ֖ד מִּמֶּֽנִי: 15 וְאִם־ּכָ ֣כָ ה | אַּתְ ה־עֹׂ֣שֶ ּלִ֗ י הָרְ גֵ ֤נִי הָדֵ ין אֲרֵ י יַקִּ יר מִ נִּ י: 15 וְאִ ם כְּ דֵ ין אַתְּ עָבֵ ד לִ י קְטָלְ נִ י כְעַ ן מִקְטָ ל אִ ם נָא֙ הָרֹ֔גאִם־מָצָ ֥אתִי חֵ֖ן ּבְ עֵינֶיָ֑ך וְאַל־אֶרְ אֶ֖ה ּבְרָֽ עָתִֽ י: פ אַשׁ ְ כָּחִ ית רַחֲמִ ין קֳדָמָךְ וְלָ א אֶ חֱ זֵי 16 וַּיֹ֨אמֶ ר יְהוָֹ ֜ה אֶ ל־מֹׁשֶ֗ האֶֽסְפָה־ּלִ֞ יׁשִבְעִ ֣ים אִיׁש֘ מִ ּזִקְ נֵ֣י בְּבִשׁ ְתִּ י: 16 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה כְּ נוֹשׁ קֳדָמַ י שׁ ַבְעִ ין גַּבְרָ א מִסָּבֵ י יִשְׂ רָאֵ ל יִׂשְרָ אֵל֒ אֲׁשֶ ֣ריָדַ֔עְּתָ ּכִי־הֵ ֛ם זִקְ נֵ֥י הָעָ֖ם וְׁשֽ ֑ ֹטְרָ יו וְלָֽקַחְּתָ ֤ דִּ י יְדַעַתְּ אֲרֵ י אִ נּוּן סָבֵ י עַמָּ א וְסָרְ כוֹהִ י וְתִדְבַּ ר יַתְ הוֹן לְמַשׁ ְ כַּ ן אֹתָ ם֙ אֶל־אֹ֣הֶל מֹועֵ֔ד וְהִתְ יַּצְבּ֥ו ׁשָ֖ם עִּמָֽ ְך: זִמְ נָא וְיִתְ עַתְּ דוּן תַּמָּן עִמָּךְ :

 RASHI  10 בּ ֹכֶ ה לְמִשׁ ְפְּ חֹתָ יו. מִשׁ ְפּ ָחוֹ ת מִשׁ ְפּ ָחוֹ ת נֶאֱסָפִ ים הֵיכָ ן הָ יוּ, וַהֲ לֹא אַ ף בְּמִ צְרַ יִם יָשׁ ְ בוּ עִמָּהֶ ם, שׁ ֶ נֶּאֱמַ ר: ְ"לֵך וּבוֹכִ ים, לְפַרְ סֵ ם תַּרְ עֻמְתָּ ן בְּ גָלוּי. וְרַ בּוֹתֵ ינוּ אָמְ רוּ 53: וְאָסַפְתָּ אֶ ת זִקְ נֵי יִשְׂרָ אֵ ל"56? אֶ ּלָא בְּאֵשׁ תַּבְעֵרָ ה מֵ תוּ, "לְמִשׁ ְפְּ חֹתָ יו" — עַ ל עִסְקֵ י מִשׁ ְפּ ָחוֹ ת, עַ ל עֲרָ יוֹ ת וּרְ אוּיִים הָ יוּ לְכָ ְך מִסִּ ינַי, דִּ כְתִ יב: "וַ ּיֶחֱזוּ אֶ ת הָאֱלֹהִ ים"57 הַ נֶּאֱסָרוֹ ת לָהֶ ם: 12 כִּ י תֹאמַ ר אֵ לַי. שׁ ֶאַתָּ ה אוֹמֵ ר אֵ לַי: — שׁ ֶ נָּהֲגוּ קַ ּלוּת רֹאשׁ , כְּנוֹשׁ ֵ ְך פִּתּ וֹ וּמְדַ בֵּ ר בִּפְ נֵי הַמֶּ ְלֶך, "שָׂאֵ הוּ בְחֵיקֶ ָך". וְהֵיכָ ן אָמַ ר לוֹ כֵּ ן? ְ"לֵך נְחֵ ה אֶ ת הָעָ ם"54. וְ זֶהוּ: "וַ ּיֹאכְ לוּ וַ ּיִשׁ ְתּ וּ"58. וְ לֹא רָ צָ ה הַקָּדוֹשׁ בָּ ְרוּך הוּא וְאוֹמֵ ר: "וַיְצַ וֵּם אֶ ל בְּ נֵי יִשְׂרָ אֵ ל"55, עַ ל מְ נָת שׁ ֶ ּיִהְ יוּ סוֹקְ לִ ים לִתֵּ ן אֲבֵ לוּת בְּמַתַּ ן תּ וֹרָ ה, וּפָרַ ע לָהֶ ם כָּ אן: ֲ א שׁ ֶ ר ָ י ַ ד ְ ע ּ ָ ת אֶתְ כֶ ם וּמְ חָרְ פִ ים אֶתְ כֶ ם: עַ ל הָאֲדָמָ ה אֲשׁ ֶ ר נִשׁ ְ בַּעְתָּ כִּ י הֵ ם וְגוֹ '. אוֹתָ ן שׁ ֶאַתָּ ה מַכִּ יר שׁ ֶ נִּתְמַ נּוּ עֲ לֵיהֶ ם שׁ וֹטְרִ ים לַאֲ בֹתָ יו. אַתָּ ה אוֹמֵ ר לִ י לְ שֵׂאתָ ם בְּחֵיקִ י: 15 וְאִ ם כָּכָ ה בְּמִ צְרַ יִם בַּעֲבוֹדַ ת פּ ֶרֶ ְך, וְהָ יוּ מְרַ חֲמִ ים עֲ לֵיהֶ ם וּמֻכִּ ים עַ ל אַתְּ עֹשֶׂ ה ִּ לי. תָּשׁ ַשׁ כּ ֹחוֹ שׁ ֶ ל מֹשׁ ֶ ה כִּ נְקֵבָ ה, כְּשׁ ֶהֶרְ אָ הוּ יָדָ ם, שׁ ֶ נֶּאֱמַ ר: "וַ ּיֻכּ וּ שׁ ֹטְרֵ י בְּ נֵי יִשְׂרָ אֵ ל"59, עַתָּ ה יִתְמַ נּוּ הַקָּדוֹשׁ בָּ ְרוּך הוּא הַפּ ֻרְ עָ נוּת שׁ ֶ הוּא עָתִ יד לְהָבִ יא בִּ גְדֻ ּלָתָ ן, כְּדֶרֶ ְך שׁ ֶ נִּצְטַעֲ רוּ בְּ צָרָ תָ ן: וְ לָ קַ חְ תּ ָ ֹ א תָ ם . קָ חֵ ם עֲ לֵיהֶ ם עַ ל זֹאת. אָמַ ר לְפָ נָיו: "אִ ם כֵּ ן, הָרְ גֵנִ י תְּחִ ּלָה": בִּדְ בָרִ ים: "אַשׁ ְרֵ יכֶ ם שׁ ֶ נִּתְמַ נִּיתֶ ם פּ ַרְ נָסִ ים עַ ל בָּ נָיו שׁ ֶ ל וְאַ ל אֶרְ אֶ ה בְּרָ עָתִ י. "בְּרָ עָתָ ם" הָ יָה לוֹ לִכְתּ ֹב, אֶ ּלָא מָקוֹ ם": וְ הִ תְ ַי ְ ּצב ּו שׁ ָ ם עִ מָּ ְך . כְּדֵ י שׁ ֶ ּיִרְ אוּ יִשְׂרָ אֵ ל וְ יִנְהֲגוּ שׁ ֶכִּ נָּה הַכָּ תוּב. וְ זֶה אֶחָ ד מִתִּ קּ וּנֵי סוֹפְרִ ים בַּתּ וֹרָ ה לְכִ נּוּי בָּהֶ ם ּגְדֻ ּלָה וְכָבוֹ ד וְ יֹאמְ רוּ: "חֲבִיבִ ין אֵ ּלֶה שׁ ֶ נִּכְ נְסוּ עִ ם וּלְתִ קּ וּן הַ ּלָשׁ וֹ ן: 16 אֶסְ פָ ה ִּ לי. הֲרֵ י תְשׁ וּבָ ה לִתְ לוּנָתְ ָך מֹשׁ ֶה לִשׁ ְ מֹעַ דִּ בּ וּר מִפִּי הַקָּדוֹשׁ בָּ ְרוּך הוּא": שׁ ֶאָמַרְ תָּ : "לֹא אוּכַ ל אָ נֹכִ י לְבַדִּ י". וְהַ ּזְקֵנִ ים הָרִאשׁ וֹנִ ים

53. ספרי. 54. שמות לב, לד. 55. שמות ו, יג. 56. שמות ג, טז. 57. שמות כד, יא. 58. שם. 59. שמות ה, יד.

69 Numbers 11:9-16 Beha’alotecha

9 When the dew descended on the camp at night, the manna would descend upon it, so it was “packaged” and protected from spoiling or getting dirty. 10 Moses heard the people weeping with their families, both about what they would eat and about the restrictions the Torah placed on whom they could marry, each one at the entrance to his tent. This was the ninth time that the people chal- lenged God’s ability to provide for them in the desert.88 God became very angry, and Moses also considered it evil. 11 Moses said to God, “Why have You treated me, Your servant, so badly? Why have I not found favor in Your regard, that You place the burden of this entire people upon me? 12 Did I conceive this entire people? Did I give birth to them, that You say to me, ‘Carry them in your bosom, as a nursing woman carries a suckling,’ to the land You promised their forefathers? 13 Where can I get meat to give all these people? For they are crying to me, saying, ‘Give us meat to eat.’ 14 And now that You have killed the 70 elders, I cannot carry the responsibility of this entire people alone, for it is too hard for me.” 15 God then showed Moses the punishment He was planning on giving the people for behaving this way. But Moses, feeling for his people, took this as a personal af- front: “If this is the way You want to treat me, please kill me first, if I have found favor in Your regard, so that I not see my evil [a euphemism for ‘this evil You intend to do to them’].” So, God did not punish them as He intended to, but instead inflicted a milder form of punishment, as will be described presently. 16 But first God addressed Moses’ complaint about not being able to lead the people by himself. God said to Moses, “Assemble for Me 70 other elders of Israel to replace those that just perished. Assemble individuals who you know were the people’s elders in Egypt and who had been appointed by the Egyptian taskmas- ters as foremen to oversee their work. Since they had been beaten on account of their people,89 they earned the right to be their leaders, just like those who became the princes.90 You shall coax them into accepting this office by telling them how fortunate they are to be selected as leaders of God’s children. At the same time, however, stipulate that they accept this office with the awareness that the people are sometimes difficult to deal with.91 Bring them to the Tent of Meeting, and they shall stand there, in front of everybody, and enter the tent together with you so they can be present when you hear My words. In this way, the people will understand that they must honor and respect them.

88. Arachin 15ab. 89. Exodus 5:14. 90. Above, 7:2. 91. Rashi on 11:17.

69 Sixth Reading בהעלותך 17 וְיָֽרַדְ יּתִ֗ וְדִ ֣ ּבַרְּתִ יעִּמְ ָך֘ ׁשָ ם֒ י וְאָֽצַלְּתִ֗ מִ ן־הָר֛ ּוחַ אֲׁשֶ ֥ר  ONKELOS  17 וְאֶתְ גְּלֵ י וַאֲמַלֵּ ל עִמָּךְ תַּמָּ ן עָלֶ֖יָך וְׂשַמְּתִ ֣ יעֲלֵיהֶ ֑ם וְנָֽׂשְא֤ ּואִּתְ ָךּ֙בְמַּׂשָ ֣א םהָעָ֔ וְֹלֽ א־ וַאֲרַבֵּ י מִ ן רוּחָ א דַּעֲלָךְ וַאֲשׁ ַ וֵּי עֲלֵ יהוֹן וִיסוֹבְ רוּן עִמָּךְ בְּמַטּ וּל תִּׂשָ ֥א ה אַּתָ֖ לְבַּדֶֽ ָך: 18 וְאֶל־הָעָ ֣םּתֹאמַ֗ רהִתְקַּדְ ׁש֣ ּו עַמָּ א וְלָ א תְ סוֹבַ ר אַתְּ בִּלְ חוֹדָךְ : 18 וּלְעַמָּ א תֵימַ ר אִ זְדַּמְּ נוּ לִמְ חַ ר לְמָחָר֘ וַֽאֲכַלְּתֶ ֣ם ּבָׂשָ רּ֒כִ֡ י ּבְכִיתֶ ם֩ ּבְאָ זְנֵ֨י יְהוָֹ ֜ה לֵאמֹ֗ ר מִ ֤י וְתֵיכְ לוּן בִּסְ רָ א אֲרֵ י בְּכֵיתוּן קֳדָ ם יַֽאֲכִ לֵ֨נּו֙ ּבָׂשָ֔ ר ּכִי־ט֥ ֹוב לָ֖נּו ּבְמִצְרָ ֑יִם וְ ןנָתַ֨ יְהוָֹ ֥ה לָכֶ ֛ם ּבָׂשָ֖ ר יְיָ לְמֵימַ ר מַ אן יוֹכְלִ נָּנָא בִּסְ רָ א אֲרֵ י טַ ב לָ נָא בְּמִצְ רַ יִם וְיִתֵּ ן יְיָ לְ כוֹן וַֽאֲכַלְּתֶֽ ם: 19 ֹל֣א יֹ֥וםאֶחָ ֛ד ּתֽ ֹאכְ ל֖ ּוןוְֹל֣ איֹומָ ֑יִם וְֹל֣ א | בִּסְ רָ א וְתֵיכְ לוּן: 19 לָ א יוֹמָ א חַ ד תֵּיכְ לוּן וְלָ א תְ רֵ ין יוֹמִ ין וְלָ א חַמְשׁ ָ א חֲמִּׁשָ ֣היָמִ֗ ים וְֹלא֙ ֣ עֲׂשָרָ היָמִ֔ ים וְֹל֖ א ֥ עֶׂשְרִ ים יֹֽום: 20 עַ ֣ד | יוֹמִ ין וְלָ א עַשְׂ רָ א יוֹמִ ין וְלָ א עֶשְׂ רִ ין יוֹמִ ין: 20 עַ ד יְרַ ח יוֹמִ ין עַ ד דִּ י חֹ֣דֶ ׁש יםיָמִ֗ עַ ֤ד אֲׁשֶ ר־יֵצֵא֙מֵֽאַּפְ כֶ֔ ם וְהָ יָ ֥ה לָכֶ֖ם לְ זָרָ ֑ א יַ֗עַ ן תְ קוֹצוּן בֵּהּ וִיהֵ י לְ כוֹן לְתַקְלָ א חֲלַ ף ּכִי־מְאַסְּתֶ ֤םאֶ ת־יְהוָֹה֙אֲׁשֶ ֣רּבְקִרְ ּבְ כֶ֔ םוַּתִבְּכ֤ ּו לְפָ נָיו֙ דְּקַצְתּ וּן בְּמֵימְ רָ א דַ ייָ דִּשׁ ְ כִ ינְתֵּהּ שׁ ָרְ יָא בֵ ינֵיכוֹן וּבְכֵיתוּן קֳדָ מוֹהִ י לֵאמֹ֔ ר לָ ּ֥מָ ה ּזֶ֖ה יָצָ ֥אנּו מִּמִצְרָֽ יִם: 21 וַּיֹ֘אמֶר֘ מׁשֶ ה֒ ׁשֵ ׁש־ לְמֵימַ ר לְמָ א דְ נַן נְפַקְ נָא מִמִּצְ רָ יִם: 21 וַאֲמַ ר מֹשׁ ֶ ה שׁ ִ ית מְאָ ה אַלְפִ ין מֵאֹ֥ות אֶ֨ לֶף֙ רַ גְלִ֔ יהָעָ֕ ם אֲׁשֶ ֥ראָֽ נֹכִ֖ יּבְקִרְ ּב֑ ֹו ֣הוְאַּתָ אָמַ֗רְ ּתָ גַּבְרָ א רִ גְלָאָ ה עַמָּ א דִּ י אֲ נָא בֵ ינֵיהוֹן וְאַתְּ אֲמַרְתְּ בִּשְׂ רָ א אֶתֵּ ן ּבָׂשָ ר֙אֶּתֵ ֣ן םלָהֶ֔ וְאָֽכְ ל֖ ּו חֹ֥דֶ ׁש יָמִֽ ים: 22 הֲצֹ֧אן ּובָקָ ר ֛ יִּׁשָחֵ ֥ט לְ הוֹן וְיֵיכְ לוּן יְרַ ח יוֹמִ ין: 22 הַעָ ן לָהֶ֖ם ּומָצָ ֣א לָהֶ ֑םאִ ֣ ם אֶת־ּכָל־ּדְ גֵ ֥י הַ ּיָ ֛ם ֥ףיֵֽאָסֵ לָהֶ֖ם ּומָצָ ֥א וְתוֹרִ ין יִתְ נַכְ סוּן לְ הוֹן הַ יְסַפְּ קוּן לְ הוֹן אִ ם יָת כָּ ל נוּנֵי יַמָּ א יִתְכַּנְּשׁ וּן לְ הוֹן לָהֶֽ ם: פ הַ יְסַפְּ קוּן לְ הוֹן:

 RASHI  17 ְ ו ָ י רַ דְ תִּ י . זוֹ אַחַ ת מֵעֶ שֶׂ ר יְרִ ידוֹ ת הַכְּ תוּבוֹ ת בַּתּ וֹרָ ה: אֲ לָפִ ים הַ יְתֵרִ ים. וְרַ בִּ י מֹשׁ ֶ ה הַדַּרְשׁ ָ ן פּ ֵרַשׁ : שׁ ֶ ּלֹא בָ כוּ וְ דִ בַּ רְ תִּ י עִ מְּ ָך . וְ לֹא עִמָּהֶ ם: וְאָ צַלְתִּ י. כְּתַרְ ּגוּמוֹ : "וַאֲרַ בֵּ י", אֶ ּלָא אוֹתָ ן שׁ ֶ ּיָצְ אוּ מִמִּ צְרַ יִם: 22 הֲצֹאן וּבָקָ ר יִשּׁ ָ חֵ ט. כְּמוֹ : "וְאֶ ל אֲצִ ילֵי בְּ נֵי יִשְׂרָ אֵ ל"60: וְ שַׂמְתִּ י עֲ לֵיהֶ ם. לְ מָ ה זֶה אֶחָ ד מֵאַרְ בָּעָ ה דְ בָרִ ים שׁ ֶהָ יָה רַ בִּ י עֲקִ יבָ א דּוֹרֵשׁ , וְאֵ ין מֹשׁ ֶ ה דוֹמֶ ה בְּאוֹתָהּ שׁ ָעָ ה? לְ נֵר שׁ ֶמּ ֻנָּח עַ ל ּגַבֵּ י מְ נוֹרָ ה רַ בִּ י שׁ ִמְ עוֹ ן דּוֹרֵשׁ כְּמוֹתוֹ . רַ בִּ י עֲקִ יבָ א אוֹמֵ ר: "שׁ ֵשׁ מֵאוֹ ת וְהַכּ ֹל מַדְ לִיקִ ין הֵימֶ נּוּ וְאֵ ין אוֹרוֹ חָסֵ ר כְּ לוּם: וְנָשְׂ אוּ אִתְּ ָך. אֶ לֶף רַ גְלִ י וְאַתָּ ה אָמַרְ תָּ בָּ שָׂ ר אֶתֵּ ן לָהֶ ם וְאָכְ לוּ חֹדֶשׁ הַתְ נֵה עִמָּהֶ ם, עַ ל מְ נָת שׁ ֶ ּיְקַבְּ לוּ עֲ לֵיהֶ ם טֹרַ ח בָּ נַי, שׁ ֶהֵ ם יָמִ ים, הֲ צֹאן וּבָקָ ר וְגוֹ '", הַכּ ֹל כְּמַשׁ ְמָעוֹ — מִ י יַסְפִּ יק טַרְ חָנִ ים וְסַרְ בָנִ ים: וְ לֹא תִשּ ָׂ א אַתָּ ה לְבַדֶּ ָך. הֲרֵ י תְּשׁ וּבָ ה לָהֶ ם? כְּעִ נְ יָן שׁ ֶ נֶּאֱמַ ר: "וּמָ צָ א כְּדֵ י גְאֻ ּלָתוֹ "63. וְאֵיזוֹ קָשׁ ָ ה לְמַ ה שּׁ ֶאָמַרְ תָּ : "לֹא אוּכַ ל אָ נֹכִ י לְבַדִּ י": 18 ִ ה ְ ת ַ ק ְ ּ ד שׁ ּו . — זוֹ , אוֹ : "שׁ ִמְ עוּ נָא הַמּ ֹרִ ים"64? אֶ ּלָא, לְפִ י שׁ ֶ ּלֹא אָמַ ר הַ זְמִ ינוּ עַצְמְ כֶם לְפֻרְ עָ נוּת, וְכֵן הוּא אוֹמֵ ר: "וְהַקְדִּשׁ ֵ ם לְיוֹ ם בָּרַ בִּ ים, חִסֵּ ְך לוֹ הַכָּ תוּב וְ לֹא נִפְרַ ע מִמֶּ נּוּ, וְזוֹ שׁ ֶ ל מְרִ יבָ ה ֲ ה רֵ ָ ג ה "61: 20 עַ ד חֹדֶשׁ יָמִ ים. זוֹ בַּכְּשׁ ֵרִ ים, שׁ ֶמִּתְמַ ִ ּצין הָ יְתָ ה בַּ ּגָלוּי, לְפִיכָ ְך לֹא חִסֵּ ְך לוֹ הַכָּ תוּב. רַ בִּ י שׁ ִמְ עוֹ ן עַ ל מִטּ וֹתֵיהֶ ן וְאַחַ ר כָּ ְך נִשׁ ְמָתָ ן יוֹצְאָ ה. וּבָרְשׁ ָעִ ים הוּא אוֹמֵ ר: חַ ס וְשׁ ָלוֹ ם, לֹא עָלְתָ ה עַ ל דַּ עְתּ וֹ שׁ ֶ ל אוֹתוֹ צַדִּ יק אוֹמֵ ר: "הַבָּ שָׂ ר עוֹדֶ נּוּ בֵּ ין שׁ ִ נֵּיהֶ ם"62. כָּ ְך הִ יא שׁ ְ נוּיָה כָּ ְך! מִ י שׁ ֶכָּ תוּב בּוֹ : "בְּ כָ ל בֵּיתִ י נֶאֱמָ ן הוּא"65, יֹאמַ ר: "אֵ ין בְּסִפְרֵ י, אֲבָ ל בִּמְ כִילְתָּ א שׁ ְ נוּיָה חִ ּלוּף: הָרְשׁ ָעִ ים אוֹכְלִ ין הַמָּקוֹ ם מַסְפִּ יק לָנוּ"? אֶ ּלָא, כָּ ְך אָמַ ר: "'שׁ ֵשׁ מֵאוֹ ת אֶ לֶף וּמִ צְטַעֲרִ ין שׁ ְלֹשׁ ִ ים יוֹ ם, וְהַכְּשׁ ֵרִ ים "הַבָּ שָׂ ר עוֹדֶ נּוּ בֵּ ין רַ גְלִ י וְגוֹ ', וְאַתָּ ה אָמַרְ תָּ בָּ שָׂ ר אֶתֵּ ן' לְ חֹדֶשׁ יָמִ ים, וְאַחַ ר שׁ ִ נֵּיהֶ ם": עַ ד אֲשׁ ֶ ר יֵצֵא מֵאַפְּ כֶ ם. כְּתַרְ ּגוּמוֹ : "דִּ י תְ קוֹ צוּן כָּ ְך תַּ הֲ רֹג אֻמָּ ה גְדוֹ לָה כָּזוֹ ! ›הֲ צֹאן וּבָקָ ר יִשּׁ ָחֵ ט לָהֶ ם' בֵּהּ ", יְהֵ א דוֹמֶ ה לָכֶ ם כְּאִ ּלוּ אֲכַלְתֶּ ם מִמֶּ נּוּ יוֹתֵ ר מִ דַּ אי, כְּדֵ י שׁ ֶ ּיֵהָרְ גוּ, וּתְ הֵ א אֲכִ ילָה זוֹ מְ סַפּ ַקְתָּ ן עַ ד עוֹ לָם? וְכִ י עַ ד שׁ ֶ ּיוֹ צֵ א וְנִגְעָ ל לַחוּץ דֶּרֶ ְך הָאַ ף: וְהָ יָה לָכֶ ם לְזָרָ א. שׁ ִבְ ָחֲך הוּא זֶה? אוֹמְרִ ים לוֹ לַחֲמוֹ ר: טֹל כּוֹ ר שְׂ עוֹרִ ים שׁ ֶתִּהְ יוּ מְרַ חֲקִ ין אוֹתוֹ יוֹתֵ ר מִמַּ ה שּׁ ֶקֵּרַ בְתֶּ ם. וּבְדִ בְרֵ י רַ בִּ י וְ נַחְתּ ְֹך רֹאשׁ ֶ ָך"? הֱשׁ ִ יבוֹ הַקָּדוֹשׁ בָּ ְרוּך הוּא: "וְאִ ם לֹא מֹשׁ ֶ ה הַדַּרְשׁ ָ ן רָ אִיתִ י, שׁ ֶ ּיֵשׁ לָשׁ וֹ ן שׁ ֶקּוֹרִ ין לְחֶרֶ ב "זָרָ א": אֶתֵּ ן, יֹאמְ רוּ שׁ ֶקָּצְרָ ה יָדִ י. הֲטוֹ ב בְּעֵ ָינֶיך שׁ ֶ ּיַד ה' תִּקְ צַ ר אֶ ת ה' אֲשׁ ֶ ר בְּקִרְ בְּ כֶ ם. אִ ם לֹא שׁ ֶ נָּטַעְתִּ י שׁ ְ כִ ינָתִ י בֵּ ינֵיכֶ ם, בְּעֵ ינֵיהֶ ם? יֹאבְ דוּ הֵ ם וּמֵאָ ה כַּ ּיוֹ צֵ א בָהֶ ם וְאַ ל תְּהִ י יָדִ י לֹא גָבַהּ לְבַבְ כֶ ם לִכָּ נֵס לְכָ ל הַדְּ בָרִ ים הַ ּלָלוּ: 21 שׁ ֵ שׁ קְ צָרָ ה לִפְ נֵיהֶם אֲפִ ּלוּ שׁ ָעָה אֶחָ ת": מֵאוֹ ת אֶ לֶף רַ גְלִ י. לֹא חָשׁ לִמְ נוֹ ת אֶ ת הַפְּרָ ט, שׁ ְלֹשׁ ֶ ת

60. שמות כד, יא. 61. ירמיה יב, ג. 62. במדבר יא, לג. 63. ויקרא כה, כו. 64. במדבר כ, י. 65. במדבר יב, ז.

70 Numbers 11:17-22 Beha’alotecha

17 I will descend and speak with you there, and I will elevate them by taking some of the spirit that is upon you and bestowing it upon them. This will not diminish your Divine spirit in any way. Then they must accept your stipulation to bear the burden of the people together with you, so that you need not bear it alone. So much for your complaint about having to lead the people by yourself. 18 As for the people who complained about not having enough meat, you shall say to them, ‘Prepare yourselves for punishment tomorrow, when you shall eat meat, for you have cried in God’s ears, saying, “Who will feed us meat? For we had it betterin this respect in Egypt.” Therefore, God will indeed give you meat, and you shall eat. 19 But the most wicked among you will perish as soon as they bite into it. The more righteous among you, however, shall not perish instantly, but instead shall eat it not for one day, not for two days, not for five days, not for ten days, and not for twenty days, 20 but for a full month, until they loathe it so much that it seems as though it is coming out their nose and nauseates them so much that they will never want to see it again. From another perspective, it is the righteous among you who will perish instantly, while the wicked will suffer for a full month before perishing. In any case, God knows you are complaining not because of the meat but because you have despised God, who dwells among you now that He has given you the To- rah, and have cried before Him, saying, “Why did we ever leave Egypt?” The fact that God dwells among you has made you arrogant and self-concerned, instead of humble and self-effacing.’ ” 21 When he heard this, Moses said back to God, “The people in whose midst I am number approximately 600,000 on foot,92 and You say, ‘I will give them enough meat to eat for a full month.’ 22 How can You possibly do this? If a flock and a herd were slaughtered for them, would it suffice for them? If all the fish of the sea were caught for them, would it suffice for them?”

 CHASIDIC INSIGHTS  21 The people in whose midst I am number six the people. The “I” of God was revealed at Mount hundred thousand on foot: There are two words Sinai in the collective merit of each and every one for “I” in Hebrew; the one used in this verse (ano- of the 600,000, even the “feet”-people. As our sages chi) is the rarer one and the one used by God at the teach, were even one Jew missing at Mount Sinai, giving of the Torah on Mount Sinai: “I am God, the Divine Presence would not have revealed itself.94 your God, who took you out of Egypt, a house of Similarly, we must relate to everyone we meet as an 93 bondage.” By using this word for “I,” Moses al- integral part of the ultimate plan to reveal Godli- luded here the importance of every single Jew, even ness in the world.95 those who might be considered to be the “feet” of

92. The exact number, given above (1:46), was 603,550. Alternatively, Moses referred only to those who were already adults when they left Egypt; this number was exactly 600,000 (Exodus 12:37). The other 3,550 became adults after the Exodus.93. Exodus 20:2. 94. Bereishit Rabbah 7. 95. Likutei Sichot, vol. 1, p. 89.

70 Sixth Reading בהעלותך 23 רוַּיֹ֤אמֶ יְהוָֹה֙ אֶ ל־מֹׁשֶ֔ ההֲיַ ֥דיְהוָֹ֖ה ֑רּתִקְצָ עַּתָ ֥ה תִרְ אֶ ֛ה  ONKELOS  23 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה הֲמֵימְ רָ א דַ ייָ הֲיִקְרְ ָך֥ דְ בָרִ֖ י אִם־ֹלֽ א: 24 וַּיֵצֵ ֣א המֹׁשֶ֗ וַיְדַ ּבֵ ר֙ אֶל־הָעָ֔ ם יִתְ עַכָּ ב כְּעַ ן תֶּ חֱ זֵי הַ יְעַרְעִ נָּךְ פִּתְ גָּמִ י אִ ם לָ א: 24 וּנְפַ ק מֹשׁ ֶ ה וּמַלֵּ יל אֵ֖תּדִ בְרֵ ֣י יְהוָֹ ֑ה וַּֽיֶֽאֱסֹ֞ףׁשִבְעִ ֥יםאִ יׁש֙ מִ ּזִקְ נֵ֣י םהָעָ֔ וַּיַֽעֲמֵ ֥ד לְעַמָּ א יָת פִּתְ גָּמַ יָּא דַ ייָ וּכְ נַשׁ שׁ ַבְעִ ין גַּבְרָ א מִסָּבֵ י עַמָּ א וַאֲקֵ ים אֹתָ֖ ם סְבִ יבֹ֥ ת הָאֽ ֹהֶ ל: 25 דוַּיֵ֨רֶ יְהוָֹ ֥ה | ּבֶֽעָ נָן֘וַיְדַ ּבֵ ֣ר אֵ לָיו֒ יַתְ הוֹן סְ חוֹר סְ חוֹר לְמַשׁ ְ כְּ נָא: 25 וְאִתְ גְּלִ י יְיָ בַּעֲנָנָא וּמַלֵּ יל עִמֵּהּ לוַּיָ֗אצֶ מִ ן־הָרּ֨וחַ֙ אֲׁשֶ ֣רעָלָ֔ יו וַּיִּתֵ֕ ןעַל־ׁשִבְעִ ֥ים אִ֖ יׁש הַ ּזְקֵנִ ֑ים וְרַבִּ י מִ ן רוּחָ א דִּ י עֲ לוֹהִ י וִיהַ ב עַ ל שׁ ַבְעִ ין גַּבְרָ א סָבַ יָּא וַהֲ וָה כַּ ד שׁ ְ רַ ת וַיְהִ֗ י ּכְ נֹ֤וחַ עֲלֵיהֶם֙הָרּ֔וחַ וַּיִֽתְ נַּבְא֖ ּו אוְֹל֥ יָסָֽ פּו: 26 וַּיִּׁשָֽאֲר֣ ּו עֲלֵ יהוֹן רוּחַ נְבוּאָ ה וּמִתְ נַבְּאִ ין וְלָ א פָסְקִ ין: 26 וְאִשׁ ְתָּאָ רוּ תְּ רֵ ין גֻּבְרִ ין ׁשְ נֵֽי־אֲנָׁשִ ֣ים | ּבַּֽמַֽחֲנֶ֡ה ׁשֵ ֣ם הָֽאֶחָ ֣ד | אֶלְּדָ֡ דוְׁשֵ ם֩ הַּׁשֵנִ֨י בְּמַשׁ ְ רִיתָ א שׁ וּם חַ ד אֶלְדָּ ד וְשׁ וּם תִּ נְ יָנָא מֵידָ ד וּשׁ ְ רַ ת עֲלֵ יהוֹן רוּחַ מֵידָ֜ד וַּתָ ֧נַח עֲלֵהֶ ֣ם הָרּ֗וחַ וְהֵּ֨מָ הּ֙בַּכְ תֻבִ֔ ים וְֹל֥ א יָֽצְא֖ ּו נְבוּאָ ה וְאִ נּוּן בִּכְתִ יבַ יָּא וְלָ א נְפָקוּ לְמַשׁ ְ כְּ נָא וְאִתְ נַבִּ יאוּ בְּמַשׁ ְ רִיתָ א: הָאֹ֑הֱלָה וַּיִֽתְ נַּבְא֖ ּוּבַּֽמַֽחֲנֶֽה: 27 וַּיָ �֣רָץ הַ רּנַ֔עַ וַּיַּגֵ ֥ד לְמֹׁשֶ֖ה 27 וּרְהַ ט עוּלֵמָ א וְחַ וִּי לְ מֹשׁ ֶ ה וַאֲמָ ר אֶלְדָּ ד וּמֵידָ ד מִתְ נַבְּאִ ין וַּיֹאמַ ֑ר אֶלְּדָ ֣ד ּומֵידָ֔דמִֽתְ נַּבְאִ֖ים ּבַּֽמַֽחֲנֶֽה: בְּמַשׁ ְ רִיתָ א:

 RASHI  23 עַתָּ ה תִרְ אֶ ה הֲיִקְרְ ָך דְ בָרִ י. רַ בָּ ן ּגַמְ לִיאֵ ל בְּנוֹ שׁ ֶ ל לְבַדּוֹ . כָּ ְך מְ פֹרָשׁ בְּסִפְרֵ י. וְאֻנְקְלוֹ ס תִּרְ ּגֵם: "וְ לָא פָסְקִ ין", רַ בִּ י יְהוּדָ ה הַ נָּשִׂ יא אוֹמֵ ר: "אִ י אֶפְשׁ ָ ר לַעֲ מֹד עַ ל הַטָּ פֵ ל: שׁ ֶ ּלֹא פָסְקָ ה נְבוּאָ ה מֵהֶ ם: 26 וַ יִּשּׁ ָאֲ רוּ שׁ ְ נֵי אֲ נָשׁ ִ ים. מֵאַחַ ר שׁ ֶאֵ ינָן מְ בַקְשׁ ִ ים אֶ ּלָא עֲלִילָה, לֹא תַסְפִּ יק לָהֶ ם, מֵאוֹתָ ן שׁ ֶ נִּבְ חֲרוּ. אָמְ רוּ: "אֵ ין אָ נוּ כַּדָּאִ ין לִגְדֻ ּלָה זוֹ ": סוֹפָ ן לָדוּן אַ חֲרֶ ָיך — אִ ם אַתָּ ה נוֹתֵ ן לָהֶ ם בְּ שַׂ ר בְּהֵמָ ה וְהֵמָּ ה בַּכְּתֻבִ ים. בַּמְ בֹרָרִ ים שׁ ֶבָּהֶ ם לְסַ נְהֶדְרִ ין. וְנִכְתְּ בוּ גַסָּ ה, יֹאמְ רוּ: ›דַּ קָּ ה בִּקַּשׁ ְ נוּ'. וְאִ ם אַתָּ ה נוֹתֵ ן לָהֶ ם דַּ קָּ ה, כּ ֻּלָם נְקוּבִ ים בְּשׁ ֵמוֹ ת וְעַ ל יְדֵ י ּגוֹרָ ל. לְפִ י שׁ ֶהַחֶשׁ ְבּוֹ ן עוֹ לֶה יֹאמְ רוּ: ּ›גַסָּ ה בִּקַּשׁ ְ נוּ, חַ ּיָה וָעוֹ ף בִּקַּשׁ ְ נוּ, דָּ גִ ים וַחֲגָבִ ים לִשׁ ְ נֵים עָ שָׂ ר שׁ ְ בָטִ ים, שׁ ִשּׁ ָ ה שׁ ִשּׁ ָ ה לְכָ ל שׁ ֵבֶ ט וָשׁ ֵבֶ ט, חוּץ בִּקַּשׁ ְ נוּ'". אָמַ ר לוֹ : "אִ ם כֵּ ן יֹאמְ רוּ שׁ ֶקָּצְרָ ה יָדִ י". אָמַ ר מִשּׁ ְ נֵי שׁ ְ בָטִ ים שׁ ֶאֵ ין מַ ּגִיעַ אֲ לֵיהֶ ם אֶ ּלָא חֲמִשּׁ ָ ה חֲמִשּׁ ָ ה, לְפָ נָיו: "הֲרֵ ינִ י הוֹ ְלֵך וּמְ פַ ּיְסָ ן". אָמַ ר לוֹ : "'עַתָּ ה תִרְ אָ ה אָמַ ר מֹשׁ ֶ ה: "אֵ ין שׁ ֵבֶ ט שׁ וֹמֵעַ לִ י לִפְחוֹ ת מִשּׁ ִבְטוֹ זָקֵ ן הֲיִקְרְ ָך דְ בָרִ י' — שׁ ֶ ּלֹא יִשׁ ְמְ עוּ לְ ָך". הָ ְלַך מֹשׁ ֶ ה לְפַ ּיְסָ ן, אֶחָ ד". מֶ ה עָ שָׂ ה? נָטַ ל שׁ ִבְעִ ים וּשׁ ְתַּ יִם פְּתָקִ ין וְכָתַ ב עַ ל אָמַ ר לָהֶ ם: "הֲיַד ה' תִּקְ צָ ר? ›הֵ ן הִכָּ ה צוּר וַ ּיָזוּבוּ מַ יִם שׁ ִבְעִ ים "זָקֵ ן", וְעַ ל שׁ ְ נַיִם חָ לָק. וּבֵרַ ר מִכָּ ל שׁ ֵבֶ ט וָשׁ ֵבֶ ט וְגוֹ ' הֲגַם לֶחֶ ם יוּכַ ל תֵּ ת'"66. אָמְ רוּ: "פְּשׁ ָרָ ה הִ יא זוֹ , אֵ ין שׁ ִשּׁ ָ ה, וְהָ יוּ שׁ ִבְעִ ים וּשׁ ְ נַיִם. אָמַ ר לָהֶ ם: "טְ לוּ פִתְ קֵיכֶ ם בּוֹ כּ ֹחַ לְמַ ּלֹאות שׁ ְאֵ לָתֵ נוּ". וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר: "וַ ּיֵצֵ א מֹשׁ ֶ ה מִתּ וֹ ְך קַלְפּ ֵ י". מִ י שׁ ֶעָ לָה בְ יָדוֹ "זָקֵ ן" — נִתְ קַדֵּשׁ , וּמִ י וַיְדַ בֵּ ר אֶ ל הָעָ ם", כֵּיוָ ן שׁ ֶ ּלֹא שׁ ָמְ עוּ לוֹ : "וַ ּיֶאֱ סֹף שׁ ִבְעִ ים שׁ ֶעָ לָה בְ יָדוֹ חָ לָק — אָמַ ר לוֹ : "הַמָּקוֹ ם לֹא חָפֵ ץ בְּ ָך": אִישׁ וְגוֹ '": 25 וְ לֹא יָסָ פוּ. לֹא נִתְ נַבְּ אוּ אֶ ּלָא אוֹתוֹ הַ ּיוֹ ם 27 וַ יָּרָ ץ הַ נַּעַ ר. יֵשׁ אוֹמְרִ ים: ּגֵרְשׁ וֹם בֶּ ן מֹשׁ ֶה הָ יָה:

66. תהלים עח, כ. prophecy rested upon them anyway. They were among those upon whose ticket the word “elder” had been written, but they did not go out to the Tent of Meet- ing, because they felt unworthy of the gift of prophecy. But God rewarded them for their humility and gave them the gift of prophecy anyway,96 so instead they prophesied in the camp. 27 The lad Gershom, Moses’ son, ran and told Moses, saying, “Eldad and Meidad are prophesying in the camp!”

96. Sifrei, Beha’alotecha 95.

71 Numbers 11:23-27 Beha’alotecha

23 Then God said to Moses, “This is blasphemy! Do you indeed think that God’s power is limited? I will show you that it is not, and you will now see if what I said happens to you or not!” Nonetheless, although God felt it was necessary to show Moses that His power was unlimited, He did not punish him for doubting God’s power. On a deeper level, Moses did not question God’s power; rather, he was trying to convince God not to kill the offenders. He said, [22] “Shall a flock and a herd be slaughtered for them, and this be their last meal? Will You look hu- mane if you feed them and then kill them?” [23] To this, God replied to Moses, “If I kill them without feeding them first, it will look as if I killed them because I was not able to fulfill their request. Should God’s power appear limited? No, I have to satisfy them first and then kill them.” Moses then tried to argue that it would be pointless to do this. He said, [22] “Do You think that if a flock and a herd were slaughtered for them, it would suffice for them? No matter what You do, they won’t be satisfied; they’ll keep asking for something else.” God replied to Moses again in the same way: [23] “True enough, but if I do nothing, people will say that I could not fulfill their request at all. Should God’s power appear limited?” So Moses said, “Let me try to appease them.” God replied, “Go ahead, but they will not listen to you. You will now see if what I said—that they will not listen to you—happens to you or not.” 24 Moses went out of the Tent of Meeting and told the people what God had said: He first told them that God was going to appoint a new set of 70 elders. He then said to the complainers, “Is God’s power limited? Just as He provided us with water and bread, He can provide us with additional meat!” But the complainers did not believe him, and insisted that God could not provide them with this meat. So Moses told them to prepare themselves to be punished on the morrow, and that they would be punished through eating the very meat they had asked for. In order to fulfill God’s first directive, Moses took 72 tickets, wrote the word for “elder” on 70 of them, and left two of them blank. He then took six elders from each tribe, a total of 72, and had them each take a ticket from the box. The 70 who selected a ticket with the word “elder” became the 70 selected to become Moses’ assistants; the other two did not. In this way he avoided making any of the tribes jealous. He assembled these 70 of the people’s elders and positioned them around the Tent of Meeting. 25 God descended in a cloud and spoke to him, and He elevated them by taking some of the spirit that was on Moses and bestowing it on the 70 elders. And when the spirit rested upon them, they prophesied, but they did not continue afterwards to prophesy on the same level as they did on that day. 26 Now two men of the 70 chosen ones had remained in the camp and did not go to the Tent of Meeting. The name of the first was Eldad and the name of the second was Meidad. Even though they did not go to the Tent of Meeting, the spirit of

71 Seventh Reading בהעלותך 28 וַּיַ֜עַן יְהֹוׁשֻ ֣עַ ּבִ ן־נּ֗ון מְׁשָרֵ ֥תמֹׁשֶ ֛ה מִּבְ חֻרָ֖ יו וַּיֹאמַ ֑ר אֲדֹנִ ֥י  ONKELOS  28 וַאֲתֵ ב יְהוֹשׁ ֻעַ בַּ ר נוּן מְשׁ ֻמְשׁ ָ נֵהּ מֹׁשֶ֖ה ּכְ לָאֵֽ ם: 29 רוַּיֹ֤אמֶ לֹו֙ מֹׁשֶ֔ ההַֽמְקַ ּנֵ֥א אַּתָ֖ ה ֑ילִ ּומִ֨ י דְּ מֹשׁ ֶ ה מֵ עוּלֵמוּתֵהּ וַאֲמָ ר רִבּ וֹנִ י מֹשׁ ֶ ה אֲסָרִ נּוּן: 29 וַאֲמַ ר לֵהּ מֹשׁ ֶ ה יִּתֵ֜ן ּכָל־עַ ֤ם יְהוָֹה֙ נְבִיאִ֔יםּכִֽ י־יִּתֵ ֧ן יְהוָֹ ֛ה אֶת־רּוח֖ ֹו עֲלֵיהֶֽ ם: הֲקִ נְאָתִ י אַתְּ מְ קַנֵּי לִ י רְעֵ ינָא פוֹן דִּ יהוֹן כָּ ל עַמָּ א דַ ייָ נְבִיאִ ין אֲרֵ י  שביעי 30 וַּיֵֽאָסֵ ֥ף מֹׁשֶ֖האֶל־הַּֽמַֽחֲנֶ ֑ה ה֖ ּוא וְזִקְ נֵ֥י יִׂשְרָאֵֽ ל: יִתֵּ ן יְיָ יָת רוּחָ א דִ נְבוּאֲתֵהּ עֲלֵ יהוֹן: 30 וְאִתְכְּ נֵשׁ מֹשׁ ֶ ה לְמַשׁ ְ רִיתָ א הוּא 31 וְרּ֜וחַ נָסַ ֣ע | מֵאֵ ֣ת יְהוָֹ ֗ה וַּיָ �֣גָז ׂשַלְוִים֘ מִ ן־הַ ּיָם֒וַּיִּט֨ ׁש עַ ל־ וְסָבֵ י יִשְׂ רָאֵ ל: 31 וְרוּחָ א נְטַ ל מִ ן קֳדָ ם יְיָ וְאַפְרַ ח שְׂ לָ ו מִ ן יַמָּ א וּרְמָ א הַּֽמַֽחֲנֶ֜ה ּכְדֶ ֧רֶ ְך יֹ֣וםּכֹ֗ ה ּוכְדֶ ֤רֶ ְך יֹום֙ ה ּכֹ֔ סְבִ יב֖ ֹות הַּֽמַֽחֲנֶ ֑ה עַ ל מַשׁ ְ רִיתָ א כְּמַ הֲלַךְ יוֹמָ א לְכָ א וּכְמַ הֲלַךְ יוֹמָ א לְכָ א סְ חוֹר סְ חוֹר ּוכְאַּמָתַ֖ יִם עַל־ּפְ נֵ ֥י הָאָֽרֶ ץ: 32 וַּיָ �֣קָם הָעָ֡ םּכָל־הַ ּיֹום֩ הַה֨ ּוא לְמַשׁ ְ רִיתָ א וּכְ רוּם תַּרְתֵּ ין אַמִּ ין עַ ל אַפֵּ י אַרְעָ א: 32 וְקָ ם עַמָּ א כָּ ל וְכָל־הַּלַ֜ יְלָה וְכֹ֣ ל |יֹ֣ום הַּֽמָֽחֳרָ֗ תוַּיַֽאַסְ פּו֙ אֶת־הַּׂשְ לָ֔ ו יוֹמָ א הַ הוּא וְכָ ל לֵילְ יָא וְכָ ל יוֹמָ א דְבַתְ רוֹהִ י וּכְ נָשׁ וּ יָת שְׂ לָ ו דְּאַ זְעַ ר הַּמַמְעִ֕ יטאָסַ֖ף ֣עֲׂשָרָ ה ֑ חֳמָרִ ים וַּיִׁשְטְח֤ ּולָהֶם֙ ׁשָטֹ֔וחַ כְּ נַשׁ עַשְׂ רָ א דְ גוֹרִ ין וּשׁ ְ טָ חוּ לְ הוֹן 33 מַשׁ ְ טִיחִ ין סְ חוֹר סְ חוֹר לְמַשׁ ְ רִיתָ א: סְבִ יב֖ ֹות הַּֽמַֽחֲנֶֽה: הַּבָׂשָ֗ ר עֹודֶ֨ ּנּו֙ ּבֵ ֣ין ׁשִ ּנֵיהֶ֔ ם טֶ֖רֶ ם 33 בִּסְ רָ א עַ ד כְּעַ ן בֵּ ין שׁ ִ נֵּיהוֹן עַ ד יִּכָרֵ ת ֑ וְאַ ֤ף יְהוָֹה֙ ֣ החָרָ םבָעָ֔ וַּיַ �ְ֤ך יְהוָֹה֙ םּבָעָ֔ מַּכָ֖ה רַּבָ ֥ה לָ א פְסַ ק וְרֻגְ זָא דַ ייָ תְּ קֵ יף בְּעַמָּ א וּקְטַ ל יְיָ בְּעַמָּ א קְ טוֹל סַגִּ י לַחֲדָ א: מְאֽ ֹ ד: 34 וַּיִקְרָ ֛א אֶת־ׁשֵם־הַּמָק֥ ֹוםהַה֖ ּוא קִבְר֣ ֹות הַּֽתַֽ אֲוָ ֑ה 34 וּקְרָ א יָת שׁ ְ מָ א דְאַתְ רָ א הַ הוּא קִבְ רֵ י דִמְשׁ ַ אֲלֵ י אֲרֵ י תַמָּ ן קְבָרוּ ּכִי־ׁשָ ם֙קָֽבְר֔ ּואֶת־הָעָ֖ם הַּמִתְאַ ּוִֽים: 35 מִּקִבְר֧ ֹות הַּֽתַֽ אֲוָ ֛ה יָת עַמָּ א דְּשׁ ַאִ ילוּ: 35 מִקִּבְ רֵ י דִמְשׁ ַ אֲלֵ י נְטָ לוּ עַמָּ א לַחֲצֵ רוֹת וַהֲ ווֹ נָֽסְ עּ֥ו הָעָ֖םחֲצֵר֑ ֹות וַּיִֽהְ יּ֖וּבַֽחֲצֵרֽ ֹות: פ בַּחֲצֵ רוֹת:

 RASHI  28 ְכּ לָ אֵ ם . "ַטֵּ ל עֲ לֵיהֶ ם צָרְ כֵ י צִבּ וּר, וְהֵ ם כָּלִ ים הֵבִ יא עֲ לֵיהֶ ם פּ ֻרְ עָ נוּת עַ ד שׁ ֶ נִּכְ נְסוּ הַ ּצַדִּ יקִ ים אִישׁ מֵאֲ לֵיהֶ ם. דָּ בָ ר אַ חֵ ר: תְּ נֵם אֶ ל בֵּ ית הַכֶּלֶא — לְפִ י שׁ ֶהָ יוּ לְאָ הֳלוֹ : 31 וַ יָּ גָ ז . וַ ּיַפְרִ יחַ , וְכֵ ן: "כִּ י גָז חִישׁ "70. וְכֵ ן: "נָגוֹ ּזוּ מִתְ נַבְּאִ ים: "מֹשׁ ֶ ה מֵ ת וִיהוֹשׁ ֻעַ מַכְ נִיס אֶ ת יִשְׂרָ אֵ ל לָאָרֶ ץ": וְ עָ בָ ר "71: ַ ו ִ ּי ּ ֹ טשׁ . וַ ּיִפְשׁ ֹט, כְּמוֹ : "וְהִ נֵּה נְטֻשׁ ִ ים עַ ל פְּ נֵי כָ ל 29 הַמְ קַ נֵּא אַתָּ ה לִ י. הֲקַ נַּאי אַתָּ ה לִ י, הֲקִ נְאָתִ י אַתָּ ה הָאָרֶ ץ"72, "וּנְטַשׁ ְתִּ ָיך הַמִּדְ בָּרָ ה"73: ּו כְ אַ מּ ָ תַ ִ י ם . פּ וֹ רְ ח וֹ ת מְ קַ נֵּא: לִ י . כְּמוֹ "בִּשׁ ְבִ ילִ י". כָּ ל לְשׁ וֹ ן "קִ נְאָ ה" — אָדָ ם בְּ גֹבַהּ עַ ד שׁ ֶהֵ ן כְּ נֶגֶד לִבּוֹ שׁ ֶ ל אָדָ ם, כְּדֵ י שׁ ֶ ּלֹא יְהֵ א טֹרַ ח הַ נּוֹתֵ ן לֵב עַ ל הַדָּ בָ ר, אוֹ לִנְ קֹם אוֹ לַעֲ זֹר, אינפרינמינ"ט בַּאֲסִ יפָתָ ן, לֹא לְהַ גְבִּיהַּ וְ לֹא לִשׁ ְ חוֹ ת: 32 הַמַּמְעִ יט. ְבּ לַ עַ ז67, אוֹחֵ ז בָּעֳבִ י הַמַּשּ ָׂ א: 30 וַ יֵּאָ סֵ ף מֹשׁ ֶ ה. מִ פּ ֶ תַ ח מִ י שׁ ֶאָסַ ף פּ ָחוֹ ת מִכּ ֻּלָם — הָעֲ צֵלִ ים וְהַחִ ּגְרִ ים — "אָסַ ף אֹהֶ ל מוֹעֵ ד: אֶ ל הַמַּ חֲנֶה. נִכְ נְסוּ אִישׁ לְאָ הֳלוֹ : וַ ֵ ּי אָ סֵ ף . עֲ שָׂרָ ה חֳמָרִ ים": וַ יִּשׁ ְטְ חוּ. עָ שׂוּ אוֹתָ ם מַשׁ ְטִיחִ ין מַשׁ ְטִיחִ ין: לְשׁ וֹ ן כְּ נִיסָ ה אֶ ל הַבַּ יִת, כְּמוֹ : "וַאֲסַפְתּ וֹ אֶ ל תּ וֹ ְך בֵּיתֶ ָך"68. 33 טֶרֶ ם יִכָּרֵ ת. כְּתַרְ ּגוּמוֹ : "עַ ד לָא פְסַ ק". דָּ בָ ר אַ חֵ ר: וְאָ ב ּלְכֻלָם: "יִצְבּ ֹר וְ לֹא יֵדַ ע מִ י אֹסְ פָ ם"69. מְ לַמֵּ ד, שׁ ֶ ּלֹא אֵינוֹ מַסְפִּיק לְפָסְקוֹ בְשׁ ִ נָּיו, עַד שׁ ֶ נִּשׁ ְמָתוֹ יוֹצְאָ ה:

67. חֲרֹוןַאף, תלָקָחַ ּבְמֶרֶ ץ חֵלֶקּבַּדָבָ ר. 68. דברים כב, ב. 69. תהלים לט, ז. 70. תהלים צ, י. 71. נחום א, יב. 72. שמואל ־א ל, טז. 73. יחזקאל כט, ה.  CHASIDIC INSIGHTS  34 “Graves of the Craving”: The simple meaning ping stones that every Jew must experience during of this name refers to the calamity that occurred his passage from the constricts of materialism to there—it was a place where the Jewish people suf- the apex of holiness. In this context, the name “the fered both a spiritual and physical downfall. Yet, Graves of Craving” means that this is the stage in it, too, is one of the forty-two stops along the jour- Divine service where improper desire is completely ney of the Jewish people from Egypt to the Land of vanquished and buried. This degree of spirituality Israel.98 All of these, teaches the Ba’al Shem Tov, are is so intense that the possibility for material crav- steps of a spiritual journey; in fact, they are step- ings and desires no longer exists.99

98. See below, 33:16, in context. 99. Degel Machaneh Ephraim, Masei (80a) citing Brit Menuchah; Sichot Kodesh 5719, p. 208; Or HaTo- rah, Masei, p. 1352; Sefer HaSichot 5749, vol. 2, p. 528. See below, on 33:1

72 Numbers 11:28-35 Beha’alotecha

28 Joshua the son of Nun, Moses’ servant from his youth, answered and said, “Moses, my master! They are prophesying that you will die and that I will be the one to lead the people into the Promised Land! Imprison them! Or appoint them to a position of public office so they will become too preoccupied and exhausted to prophesy.” 29 Moses said to him, “Are you zealous for my sake? If only all God’s people were prophets, that God would bestow His spirit of prophecy upon them!”  Seventh Reading 30 Then Moses, together with the elders of Israel, with- drew from the entrance of the Tent of Meeting to the camp, each man to his private tent. 31 The following morning (the 21st of Iyar), God dealt with the other issue—pun- ishing the complainers. He waited to do this until Moses and the elders were in their tents, since it pains the righteous to see the wicked being punished. A wind went forth sent from God and swept up quails97 from the sea and spread them over the camp and beyond it to a distance of about a day’s journey this way and a day’s journey that way, all around the camp. They flew at a height ofabout two cubits above the ground, which made it easy to catch them. 32 Some of the people who had complained heeded Moses’ warning and refused to touch the quails, but the recalcitrant people arose and gathered the quails all that day, all night, and all the next day. The weak and lazy ones, who gathered the least, collected 10 chomer (about 2,420 liters or 85 cubic feet). After they slaughtered them, they spread them in layers around the camp. 33 As God had said, some of the offenders diedwhile the meat was still between their teeth, before they had a chance to finish biting it. The others, although they became sick at once, continued to eat for a whole month, but even then, the supply of meat was still in abundance, and had not yet run out. God became angry at these people since they had not repented, and God struck the people with a very mighty blow, killing them. 34 He named that place Kivrot Hata’avah [“Graves of the Craving”], for there they buried the people who craved. 35 On the 21st of Sivan, 2449, one month after they had camped at Kivrot Hata’avah, the people traveled from

Kivrot Hata’avah to Chatzerot (see Fig- Figure 3: From Kivrot HaTa’avah to Chatzerot ure 3), and they stayed in Chatzerot for a full week, as will be recounted now.

97. See also Exodus 16:13.

72 Seventh Reading בהעלותך 12:1 וַּתְדַ רּבֵ֨ יָמִרְ ֤םוְאַֽ הֲרֹן֙ ּבְ מֹׁשֶ֔ העַל־אֹד֛ ֹות הָֽאִּׁשָ ֥ה  ONKELOS  12:1 וּמַלֵּילַ ת מִרְ יָם וְאַ הֲ רֹן בְּ מֹשׁ ֶ ה הַּכֻׁשִ֖ יתאֲׁשֶ ֣ר לָקָ ֑ חּכִֽי־אִּׁשָ ֥ה כֻׁשִ֖ ית לָקָֽ ח: 2 וַּיֹֽאמְר֗ ּו עַ ל עֵסַ ק אִתְּתָ א שׁ ַפִּירְתָּ א דִּ י נְסֵ יב אֲרֵ י אִתְּתָ א שׁ ַפִּירְתָּ א דִ נְסֵ יב רָחִ יק: הֲרַ֤ק ה֙אְַך־ּבְמׁשֶ ּדִ ּבֶ ֣ר יְהוָֹ ֔ה הֲֹל֖ א ּגַם־ּבָ ֣נּודִ ּבֵ ֑ר וַּיִׁשְמַ֖ ע 2 וַאֲמָ רוּ הַלְ חוֹד בְּרַ ם בְּ מֹשׁ ֶ ה מַלֵּ יל יְהוָֹֽה: 3 וְהָאִ ֥ יׁש מֹׁשֶ֖ה ענו } עָ נָ ֣יו { ד מְאֹ֑ מִ ּכֹ ל֙ הָֽאָדָ֔ ם אֲׁשֶ֖ר יְיָ הֲלָ א אַ ף עִמָּ נָא מַלֵּ יל וּשׁ ְמִ יעַ קֳדָ ם יְיָ: 3 וְגַבְרָ א מֹשׁ ֶ ה עִ נְוְתָ ן עַל־ּפְ נֵ ֥י הָֽאֲדָ מָֽ ה: ס לַחֲדָ א מִכּ ֹל אֱ נָשׁ ָ א דִּ י עַ ל אַפֵּ י 4 רוַּיֹ֨אמֶ יְהוָֹ ֜ה ּפִתְאֹ֗ ם אֶ ל־מֹׁשֶ ֤ה וְאֶֽל־אַֽ הֲרֹן֙ וְאֶל־מִרְ יָ֔ם אַרְעָ א: 4 וַאֲמַ ר יְיָ בִּתְ כֵ ף לְ מֹשׁ ֶ ה וּלְאַ הֲ רֹן וּלְמִרְ יָם פּ וּקוּ תְ לָתֵ כוֹן צְאּ֥וׁשְ לָׁשְּתְ כֶ֖םאֶל־אֹ֣הֶל מֹועֵ ֑ד וַּיֵֽצְאּ֖וׁשְ לָׁשְּתָֽ ם: לְמַשׁ ְ כַּ ן זִמְ נָא וּנְפָקוּ תְּ לָתֵ הוֹן:

 RASHI  1 וַתְּדַ בֵּ ר. אֵ ין "דִּ בּ וּר" בְּ כָ ל מָקוֹ ם אֶ ּלָא לְשׁ וֹ ן קָשׁ ָ ה, וְכֵ ן מוֹדִ ים בְּשׁ ַ חֲרוּתוֹ שׁ ֶ ל כּ וּשׁ ִ י: כֻשׁ ִ ית. בְּ גֵמַטְרִ ּיָא: יְפַ ת הוּא אוֹמֵ ר: "דִּ בֶּ ר הָאִישׁ אֲ דֹנֵי הָאָרֶ ץ אִתָּ נוּ קָשׁ וֹ ת"74. וְאֵ ין מַרְ אֶ ה: עַ ל אֹדוֹ ת הָאִשּׁ ָ ה. עַ ל אוֹדוֹ ת ּגֵרוּשׁ ֶיהָ : כִּ י אִשּׁ ָ ה "אֲמִירָ ה" בְּ כָ ל מָקוֹ ם אֶ ּלָא לְשׁ וֹ ן תַּ חֲנוּנִים, וְכֵן הוּא אוֹמֵ ר: כֻשׁ ִ ית לָקָ ח. מַ ה תַּ לְ מוּד לוֹמַ ר? אֶ ּלָא יֵשׁ לְ ָך אִשּׁ ָ ה נָאָ ה "וַ ּיֹאמַ ר אַ ל נָא אַחַ י תָּרֵ עוּ"75, "וַ ּיֹאמֶ ר שׁ ִמְ עוּ נָא דְ בָרָ י"76. בְ יָפְ יָהּ וְאֵ ינָהּ נָאָ ה בְּמַעֲ שֶׂיהָ , בְּמַעֲ שֶׂיהָ וְ לֹא בְ יָפְ יָהּ , אֲבָ ל כָּ ל "נָא" לְשׁ וֹ ן בַּקָּשׁ ָ ה: וַתְּדַ בֵּ ר מִרְ יָם וְאַ הֲרֹן. הִ יא פּ ָתְ חָ ה זֹאת נָאָ ה בַּכּ ֹל: הָאִשּׁ ָ ה הַכֻּשׁ ִ ית. עַ ל שׁ ֵ ם נוֹ יָהּ נִקְרֵ את בַּדִּ בּ וּר תְּחִ ּלָה, לְפִיכָ ְך הִקְדִּ ימָהּ הַכָּ תוּב. וּמִ נַּיִן הָ יְתָ ה "כּ וּשׁ ִ ית", כְּאָדָ ם הַקּוֹרֵ א אֶ ת בְּנוֹ נָאֶ ה: "כּ וּשׁ ִ י", כְּדֵ י שׁ ֶ ּלֹא יוֹדַ עַ ת מִרְ יָם שׁ ֶפּ ֵרַשׁ מֹשׁ ֶ ה מִ ן הָאִשּׁ ָ ה? רַ בִּ י נָתַ ן אוֹמֵ ר: תִשׁ ְ לֹט בּוֹ עַ יִן רָ עָ ה: כִּ י אִשּׁ ָ ה כֻשׁ ִ ית לָקָ ח. וְעַתָּ ה ּגֵרְשׁ ָהּ : מִרְ יָם הָ יְתָ ה בְּ צַ ד צִפּ וֹרָ ה בְּשׁ ָעָ ה שׁ ֶ נֶּאֱמַ ר לְ מֹשׁ ֶ ה: "אֶ לְדָּ ד 2 הֲרַ ק אַ ְך. עִמּ וֹ לְבַדּוֹ דִּ בֶּ ר ה': הֲלֹא ּגַם בָּ נוּ דִ בֵּ ר. וְ לֹא וּמֵידָ ד מִתְ נַבְּאִ ים בַּמַּ חֲנֶה", כֵּיוָ ן שׁ ֶשּׁ ָמְ עָ ה צִפּ וֹרָ ה, אָמְרָ ה: פֵרַשׁ ְ נוּ מִ דֶּרֶ ְך אֶרֶ ץ: 3 עָ נָו. שׁ ָ פָ ל וְסַבְ לָן: 4 פּ ִ תְ ֹ א ם . "אוֹ י לִנְשׁ וֹתֵיהֶ ן שׁ ֶ ל אֵ ּלוּ אִ ם הֵ ם נִזְקָקִ ים לִנְבוּאָ ה, שׁ ֶ ּיִהְ יוּ נִגְלָה עֲ לֵיהֶ ם פִּתְ אֹם וְהֵ ם טְמֵאִ ים בְּדֶרֶ ְך אֶרֶ ץ, וְהָ יוּ פוֹרְשׁ ִ ין מִ נְּשׁ וֹתֵיהֶ ן כְּדֶרֶ ְך שׁ ֶפּ ֵרַשׁ בַּעְ לִ י מִמֶּ נִּ י". וּמִשּׁ ָ ם צוֹעֲקִ ים: "מַ יִם! מַ יִם!" לְהוֹדִ יעָ ם שׁ ֶ ּיָפֶ ה עָ שָׂ ה מֹשׁ ֶ ה שׁ ֶפּ ֵרַשׁ יָדְ עָ ה מִרְ יָם וְהִ ּגִידָ ה לְאַ הֲ רֹן. וּמַ ה מִּרְ יָם, שׁ ֶ ּלֹא נִתְ כַּ וְּ נָה מִ ן הָאִשּׁ ָ ה, מֵאַחַ ר שׁ ֶ נִּגְלֵית עָ לָיו שׁ ְ כִ ינָה תָּדִ יר וְאֵ ין עֵ ת לְגַנּוֹתוֹ , כָּ ְך נֶעֶנְשׁ ָ ה, קַ ל וָ חֹמֶ ר לַמְ סַפּ ֵ ר בִּ גְנוּתוֹ שׁ ֶ ל חֲבֵרוֹ : קְ בוּעָ ה לַדִּ בּ וּר: צְ אוּ שׁ ְ לָשׁ ְתְּ כֶ ם. מַ ִ ּגיד שׁ ֶשּׁ ְ לָשׁ ְתָּ ן נִקְרְ אוּ הָאִשּׁ ָ ה הַכֻּשׁ ִ ית. מַ ִ ּגיד שׁ ֶהַכּ ֹל מוֹדִ ים בְּ יָפְ יָהּ , כְּשׁ ֵ ם שׁ ֶהַכּ ֹל בְּדִ בּ וּר אֶחָ ד, מַ ה שּׁ ֶאִ י אֶפְשׁ ָ ר לַפּ ֶ ה לוֹמַ ר וְ לָאֹזֶן לִשׁ ְ מֹעַ :

74. בראשית מב, ל. 75. בראשית יט, ז. 76. במדבר יב, ו.  CHASIDIC INSIGHTS  method of argumentative dialectics (pilpul), em- As we have seen,112 his unique nature was evident to ployed chiefly in the Babylonian Talmud,107 which all when he was born and the house was filled with keeps us in the “dark” until we reach the conclu- light. However, Moses also understood that his spe- sion. In contrast, laws are derived in the Jerusalem cial character was a gift from God. He thought that Talmud in a relatively straightforward manner. For had these lofty traits been given to someone else, this reason, our sages apply the verse “He placed they would have been able to reach an even higher me in darkness”108 to the methodology of the Baby- level than he did.113 109 110 lonian Talmud. Indeed, our sages say that God Humility is often misunderstood as simply the lack originally taught this analytical method of analyz- of boastfulness: we are humble if we feel superior to ing the Torah only to Moses, but Moses, in his gen- others but just don’t tell anyone about it! True hu- 111 erosity, later taught it to the rest of the people. mility, however, is learned from Moses in our story. 3 Moses was exceedingly humble, more so than He is fully aware of his greatness, but attributes it any other person on earth: Humility is not the re- not to himself but to God. Moreover, this allows sult of underestimating one’s true worth. Moses him to respect others and see them in a positive understood very well that he was an extraordinary light, as God has blessed them, too, with their own individual who had been chosen by God to lead the unique qualities. Jewish people out of Egypt and receive the Torah.

108. Lamentations 3:6. 109. Sanhedrin 27a. 110. Nedarim 38a. 111. Likutei Sichot, vol. 28, p. 325. 112. Exodus 2:2. 113. Sefer HaMa’amarim 5710, p. 236.

73 Numbers 12:1-4 Beha’alotecha Miriam’s Challenge 12:1 A month earlier, when God bestowed the gift of prophecy on the 70 elders, Miriam was standing next to Zipporah when Gershom ran to Moses and said, “Eldad and Meidad are prophesying in the camp.” When Zipporah heard this, she said, “Woe to their wives if they have become prophets, for they will now separate from them, just as Moses has separated from me.” Miriam assumed that Moses had done this because he felt it was inappropriate for a prophet to become defiled by marital relations,100 just as God had bidden the whole people to refrain from marital relations in preparation for the revelation at the Giving of the Torah.101 However, she also knew that she and her brother Aaron had also received prophetic revelations but had not been required to separate from their spouses, so she assumed that it was Moses’ own idea to separate, and thought that this was unfair to Zipporah. To make matters worse, Moses at this point divorced Zipporah.102 But instead of confronting Moses privately about this, as she should have,103 Miriam told Aaron about it, and Miriam and Aaron then spoke against Moses regarding how he had divorced the woman he had married, Zipporah. There seemed to be no reason for his conduct, for there was nothing about Zipporah that should have occasioned it. Both Zipporah’s physical beauty and her righteous deeds were as clearly faultless as the skin of a Cushite (Ethiopian) woman is clearly black. There was certainly no reason to divorce the “Cushite” woman he had married. 2 They said, “If he is behaving this way because he is a prophet, then, has God spoken only to Moses? Has He not spoken to us, too? We are also prophets, and have not found it necessary to separate from our spouses.” And God heard this. 3 Now, this man Moses was exceedingly humble, more so than any person on earth. And although Moses did not make a point of it, the truth was that he had been privileged to attain a much higher level of prophecy than either Aaron or Miriam had. God required him to be ready for prophetic communications at any moment and had told him explicitly to separate from his wife. 4 To prove to Aaron and Miriam that they were wrong in judging Moses, God suddenly said simultaneously to Moses, Aaron, and Miriam, when the latter two were indeed defiled because they had relations with their spouses, “Come out, all three of you, to the Tent of Meeting!” And all three went out, but Aaron and Mir- iam first had to hastily immerse themselves in amikveh .104 Thus, God demonstrated to them that Moses was correct in separating from his wife, because he could never know when God would want to speak with him.

 CHASIDIC INSIGHTS  1 The Cushite woman: According to some sources,105 main loyal, not allowing himself to be enticed by Zipporah was dark-skinned, and is therefore re- other women/paths). In this allegorical context, the ferred to here as a “Cushite,” even though she was “dark-skinned woman that Moses married” alludes from Midian. In the book of Proverbs,106 the Torah to the “dark” method of studying the Torah and de- is depicted as man’s wife (to whom he should re- riving laws from it. This is the lengthy, complicated

100. See Leviticus 15:18. 101. Exodus 19:15. 102. Likutei Sichot, vol. 18, p. 145, note 41. 103. Likutei Sichot, vol. 18, pp. 145-146. 104. See footnote on Exodus 19:10; Deuteronomy 9:21. 105. Ibn Ezra and others. 106. 5:18 ff, inter alia. 107. Shnei Luchot HaBrit, intro., Beit Chochmah (16b).

73 Seventh Reading בהעלותך 5 וַּיֵ �֤רֶד יְהוָֹה֙ ּבְ עַּמ֣ ּוד עָ נָ֔ן ד וַּֽיַֽעֲמֹ֖ ּפֶ ֣תַֽ ח להָאֹ֑הֶ וַּיִקְרָ א֙ אַֽ הֲר֣ ֹן  ONKELOS  5 וְאִתְ גְּלִ י יְיָ בְּעַמּ וּדָ א דַעֲנָנָא וְקָ ם ּומִרְ יָ֔םוַּיֵֽצְא֖ ּו ׁשְ נֵיהֶֽ ם: 6 וַּיֹ֖אמֶ רׁשִמְ עּו־נָ ֣א דְ בָרָ ֑ י אִ ם־יִֽהְ יֶה֙ בִּתְ רַ ע מַשׁ ְ כְּ נָא וּקְרָ א אַ הֲ רֹן וּמִרְ יָם וּנְפָקוּ תַּרְ וֵיהוֹן: 6 וַאֲמַ ר שׁ ְ מָ עוּ כְעַ ן פִּתְ גָּמָ י אִ ם יְהוֹן לְ כוֹן נְבִיאִ ין נְבִ ֣יאֲכֶ֔ םיְהוָֹ ֗ה ּבַּמַרְ אָ ה֙ אֵלָ ֣יואֶתְ וַּדָ֔ עּבַֽחֲל֖ ֹוםאֲדַ ּבֶר־ּבֽ ֹו: אֲ נָא יְיָ בְּחֶ זְוָן אֲ נָא מִתְ גְּלֵ י לְ הוֹן 7 8 בְּחֶלְמִ ין אֲ נָא מְמַלֵּ ל עִמְּ הוֹן: 7 לָ א ֹלא־כֵ֖ן עַבְּדִ י֣ מֹׁשֶ ֑הּבְכָל־ּבֵיתִ֖ י ֥ןנֶֽאֱמָ הֽ ּוא: ּפֶ ֣ה אֶ ל־ כֵ ן עַבְדִּ י מֹשׁ ֶ ה בְּכָ ל בֵּיתִ י מְ הֵימָ ן הוּא: 8 מַמְ לַ ל עִ ם מַמְ לַ ל מַלֵּלְ נָא ּפֶ֞האֲדַ ּבֶר־ּב֗ ֹוּומַרְ אֶ ה֙וְֹל֣ אבְחִידֹ֔ת ּותְ מֻנַ ֥תיְהוָֹ֖ה יַּבִ ֑ יט עִמֵּהּ בְּחֵ זוּ וְלָ א בְחִדְ וָן וּדְ מוּת יְקָרָ א דַ ייָ מִסְתַּכָּ ל וּמָ א דֵ ין לָ א דְחֶלְתּ וּן ּומַּד֨ ּועַֹ֙ל֣ א יְרֵאתֶ֔ ם לְדַ ּבֵ֖רּבְ ֥ יעַבְּדִ בְ מֹׁשֶֽ ה: 9 וַּיִֽחַר־אַ ֧ף לְמַלָּלָ א בְּעַבְדִּ י בְ מֹשׁ ֶ ה: 9 וּתְ קֵ יף רֻגְ זָא דַ ייָ בְּ הוֹן וְאִסְתַּלָּ ק: 10 וַעֲנָנָא יְהוָֹ ֛הּבָ֖ם וַּיֵלְַֽך: 10 וְהֶֽעָ נָ֗ן ֚סָ ר ֣למֵעַ להָאֹ֔הֶ וְהִ ּנֵ ֥ה מִרְ יָ֖ם אִסְתַּלַּ ק מֵעִלָּ וֵי מַשׁ ְ כְּ נָא וְהָ א מִרְ יָם חַ וְּרָ א כְתַלְ גָּא וְאִתְפְּ נִ י אַ הֲ רֹן לְ וַת מְצֹרַ ת֣עַ ּכַּׁשָ ֑לֶג וַּיִ ֧פֶ ןאַֽ הֲר֛ ֹן אֶל־מִרְ יָ֖ם וְהִ ּנֵ ֥ה מְ צֹרָֽ עַ ת: מִרְ יָם וְהָ א סְ גִירָ א: 11 וַאֲמַ ר אַ הֲ רֹן לְ מֹשׁ ֶ ה בְּבָעוּ רִבּ וֹנִ י לָ א כְעַ ן 11 רוַּיֹ֥אמֶ אַֽ הֲר֖ ֹן אֶ ל־מֹׁשֶ ֑הּבִ ֣י אֲדֹנִ֔י אַ ל־נָ֨א ֤תתָׁשֵ עָלֵ֨ינּו֙ תְּשׁ ַ וֵּי עֲלָ נָא חוֹבָ א דְּאִטְּ פַשׁ ְ נָא וְדִ י סְ רַחְ נָא: 12 לָ א כְעַ ן תִּתְ רַחַ ק דָּ א חַּטָ֔ את אֲׁשֶ ֥ר נֹואַ֖לְ נּו ֥רוַֽאֲׁשֶ חָטָֽ אנּו: 12 אַ ל־נָ ֥א י תְהִ֖ ּכַּמֵ ֑ת מִבֵּ ינָנָא אֲרֵ י אֲחָתָ נָא הִ יא צַלִּ י כְעַ ן עַ ל בִּסְ רָ א מִיתָ א הָדֵ ין דִּ י בַהּ אֲׁשֶ֤ר ּבְצֵ אתֹו֙ מֵרֶ ֣חֶם אִּמ֔ ֹו וַּיֵֽאָכֵ֖ל חֲצִ ֥י בְׂשָרֽ ֹו: וְיִתַּסִּ י:  RASHI  5 בְּעַמּ וּד עָ נָן. יָצָ א יְחִידִ י, שׁ ֶ ּלֹא כְּמִ דַּ ת בָּ שָׂ ר וָדָ ם: מֶ ְלֶך עַבְדִּ י — כְּדַ אי הֱיִיתֶ ם לִ ירֹא מִפּ ָ נָיו, וְכָ ל שׁ ֶכֵּ ן שׁ ֶ הוּא בָּ שָׂ ר וָדָ ם כְּשׁ ֶ ּיוֹ צֵא לְמִ לְחָמָ ה, יוֹ צֵא בְּאוֹכְלוֹסִ ין, וּכְשׁ ֶ ּיוֹ צֵ א עַבְדִּ י, וְעֶבֶ ד מֶ ְלֶך — מֶ ְלֶך. הָ יָה לָכֶ ם לוֹמַ ר: אֵ ין הַמֶּ ְלֶך לְשׁ ָלוֹ ם יוֹ צֵ א בְּמֻעָטִ ים. וּמִ דַּ ת הַקָּדוֹשׁ בָּ ְרוּך הוּא יוֹ צֵ א אוֹ הֲבוֹ חִ נָּם. וְאִ ם תּ ֹאמְ רוּ: אֵ ינִ י מַכִּ יר בְּמַעֲ שָׂ יו — זוֹ קָשׁ ָ ה לְמִ לְחָמָ ה יְחִידִ י, שׁ ֶ נֶּאֱמַ ר: "ה' אִישׁ מִ לְחָמָ ה"77, וְיוֹ צֵ א מִ ן הָרִאשׁ וֹ נָה: 9 וַ יִּחַ ר אַ ף ה' בָּ ם וַ ְיֵּלַך. מֵאַחַ ר שׁ ֶהוֹדִ יעָ ם לְשׁ ָלוֹ ם בְּאוֹכְלוֹסִ ין, שׁ ֶ נֶּאֱמַ ר: "רֶ כֶ ב אֱלֹהִ ים רִ בּ ֹתַ יִם אַ לְפֵ י סִרְ חוֹ נָם, ּגָזַר עֲ לֵיהֶ ם נִדּ וּי, קַ ל וָ חֹמֶ ר לְבָ שָׂ ר וָדָ ם, שׁ ֶ ּלֹא שׁ ִ ְ נ ָ א ן "78: וַ יִּקְרָ א אַ הֲרֹן וּמִרְ יָם. שׁ ֶ ּיִהְ יוּ נִמְשׁ ָכִ ין וְיוֹצְאִ ין מִ ן יִכְ עֹס עַ ל חֲבֵרוֹ עַ ד שׁ ֶ ּיוֹדִ יעֶנּוּ סִרְ חוֹנוֹ : 10 וְ הֶ עָ נָ ן סָ ר . הֶחָצֵ ר לִקְרַ את הַדִּ בּ וּר: וַ יֵּצְ אוּ שׁ ְ נֵיהֶ ם. וּמִפְּ נֵי מָ ה מְשׁ ָ כָ ן וְאַחַ ר כָּ ְך: "וְהִ נֵּה מִרְ יָם מְ צֹרַ עַ ת כַּשּׁ ָ לֶג". מָשׁ ָ ל לְמֶ ְלֶך וְהִפְרִ ידָ ן מִמּ ֹשׁ ֶ ה? לְפִ י שׁ ֶאוֹמְרִ ים מִקְ צָ ת שׁ ִבְחוֹ שׁ ֶ ל אָדָ ם שׁ ֶאָמַ ר לַפּ ֵדְ גוֹ ג: רְ דֵ ה אֶ ת בְּ נִ י, אֲבָ ל לֹא תִרְ דֶּ נּוּ עַ ד שׁ ֶאֵ ְלֵך בְּ פָ נָיו וְ ּכֻלוֹ שׁ ֶ ּלֹא בְּ פָ נָיו. וְכֵ ן מָצִ ינוּ בְּ נֹחַ : שׁ ֶ ּלֹא בְּ פָ נָיו מֵאֶצְלְ ָך, שׁ ֶרַ חֲמַ י עָ לָיו: 11 נוֹאַ לְ נוּ. כְּתַרְ ּגוּמוֹ , לְשׁ וֹ ן נֶאֱמַ ר: "אִישׁ צַדִּ יק תָּמִ ים"79. וּבְ פָ נָיו נֶאֱמַ ר: "כִּ י אֹתְ ָך "אֱוִ יל": 12 אַ ל נָא תְ הִ י. אֲחוֹתֵ נוּ זוֹ : כַּ מּ ֵ ת . שׁ ֶ ַ ה ְּ מ ֹצ ָ ר ע רָ אִיתִ י צַדִּ יק לְפָנַי"80. דָּ בָ ר אַ חֵ ר: שׁ ֶ ּלֹא יִשׁ ְמַ ע בִּ נְזִיפָתוֹ חָשׁ וּב כַּמֵּ ת — מַ ה מֵּ ת מְטַמֵּ א בְּבִיאָ ה, אַ ף מְ צֹרָ ע מְטַמֵּ א שׁ ֶ ל אַ הֲ רֹן: 6 שׁ ִמְ עוּ נָא דְ בָרָ י. אֵ ין "נָא" אֶ ּלָא לְשׁ וֹ ן בְּבִיאָ ה: אֲשׁ ֶ ר בְּ צֵאתוֹ מֵרֶ חֶ ם אִמּ וֹ . "אִמֵּ נוּ" הָ יָה לוֹ לוֹמַ ר, בַּקָּשׁ ָ ה: אִ ם יִהְ יֶה נְבִיאֲכֶ ם. אִ ם יִהְ יוּ לָכֶ ם נְבִיאִ ים: ה' אֶ ּלָא שׁ ֶכִּ נָּה הַכָּ תוּב. וְכֵ ן "חֲצִ י בְ שָׂרוֹ " — "חֲצִ י בְ שָׂרֵ נוּ" בַּמַּרְ אָ ה אֵ לָיו אֶתְ וַדָּ ע. שׁ ְ כִ ינַת שׁ ְמִ י אֵ ין נִגְלֵית עָ לָיו הָ יָה לוֹ לוֹמַ ר, אֶ ּלָא שׁ ֶכִּ נָּה הַכָּ תוּב — מֵאַחַ ר שׁ ֶ ּיָצְאָ ה בְּאַסְפּ ַקְ לַרְ יָא הַמְּאִירָ ה, אֶ ּלָא בַּ חֲלוֹ ם וְחִ ּזָיוֹ ן: 8 פֶּ ה אֶ ל מֵרֶ חֶ ם אִמֵּ נוּ, הִ יא לָנוּ כְּאִ ּלוּ נֶאֱכַ ל חֲצִ י בְ שָׂרֵ נוּ, כָּעִ נְ יָן פֶּ ה. אָמַרְ תִּ י לוֹ לִפְ רֹשׁ מִ ן הָאִשּׁ ָ ה. וְהֵיכָ ן אָמַרְ תִּ י לוֹ ? שׁ ֶ נֶּאֱמַ ר: "כִּ י אָחִ ינוּ בְ שָׂרֵ נוּ הוּא"85. וּלְפִ י מַשׁ ְמָעוֹ אַ ף בְּסִ ינַי: ְ"לֵך אֱ מֹר לָהֶ ם שׁ וּבוּ לָכֶ ם לְאָ הֳלֵיכֶ ם, וְאַתָּ ה פּ ֹה הוּא נִרְ אָ ה כֵּ ן: אֵ ין רָ אוּי לְאָ ח לְהַ נִּיחַ אֶ ת אֲחוֹתוֹ לִהְיוֹ ת עֲ מֹד עִמָּדִ י"81: וּמַרְ אֶ ה וְ לֹא בְחִ ידֹת. "וּמַרְ אֶ ה" זֶה מַרְ אֵ ה כַּמֵּ ת: אֲשׁ ֶ ר בְּ צֵאתוֹ . מֵאַחַ ר שׁ ֶ ּיָצָ א זֶה מֵרֶ חֶ ם אִמּ וֹ שׁ ֶ ל זֶה, דִ בּ וּר, שׁ ֶאֲנִ י מְ פָרֵשׁ לוֹ דִּ בּ וּרִ י בְּמַרְ אִ ית פּ ָנִ ים שׁ ֶבּוֹ , וְאֵ ינִ י שׁ ֶ ּיֵשׁ כּ ֹחַ בְּ יָדוֹ לַעֲ זֹר וְאֵינוֹ עוֹ זְרוֹ , הֲרֵ י נֶאֱכָ ל חֲצִ י בְּ שָׂרוֹ סוֹתְ מוֹ לוֹ בְּחִידוֹ ת, כָּעִ נְ יָן שׁ ֶ נֶּאֱמַ ר לִיחֶזְקֵ אל: "חוּד חִידָ ה — שׁ ֶאָחִ יו בְּ שָׂרוֹ הוּא. דָּ בָ ר אַ חֵ ר: "אַ ל נָא תְהִ י כַּמֵּ ת": וְגוֹ '"82. יָכוֹ ל מַרְ אֵ ה שׁ ְ כִ ינָה? תַּ לְ מוּד לוֹמַ ר: "לֹא תוּכַ ל "אִ ם אֵ ינְ ָך רוֹפְאָהּ בִּתְ פִ ּלָה, מִ י מַסְ ּגִירָ הּ וּמִ י מְטַ הֲרָ הּ ? אֲנִ י לִרְ אֹת אֶ ת פּ ָ נָי"83: וּתְ מֻ נַת ה' יַבִּ יט. זֶה מַרְ אֵ ה אֲחוֹרַ יִם, אִ י אֶפְשׁ ָ ר לִרְ אוֹתָהּ , שׁ ֶאֲנִ י קָרוֹ ב וְאֵ ין קָרוֹ ב רוֹאֶ ה אֶ ת כָּעִ נְ יָן שׁ ֶ נֶּאֱמַ ר: "וְרָ אִיתָ אֶ ת אֲ חֹרָ י"84: בְּעַבְדִּי בְמֹשֶׁה. הַ נְּגָעִ ים, וְ כֹהֵ ן אַ חֵ ר אֵ ין בָּעוֹ לָם". וְ זֶהוּ: "אֲשׁ ֶ ר בְּ צֵאתוֹ אֵינוֹ אוֹמֵ ר "בְּעַבְדִּ י מֹשׁ ֶ ה", אֶ ּלָא "בְּעַבְדִּ י בְ מֹשׁ ֶ ה" — מֵרֶ חֶם אִמּ וֹ ": "בְּעַבְדִּ י", אַ ף עַ ל פִּ י שׁ ֶאֵינוֹ מֹשׁ ֶ ה, "בְ מֹשׁ ֶ ה", אֲפִ ּלוּ אֵינוֹ

77. שמות טו, ג. 78. תהלים סח, יח. 79. בראשית ו, ט. 80. בראשית ז, א. 81. דברים ה, כו ־כז. 82. יחזקאל יז, ב. 83. שמות לג, כ. 84. שמות לג, כג. 85. בראשית לז, כז.

74 Numbers 12:5-12 Beha’alotecha

5 God descended in a pillar of cloud and it stood at the entrance of the Tent of Meeting. He called Aaron and Miriam away from Moses, closer toward the Tent, and they both went out. He did not want Moses to hear his own praise, nor Aaron’s and Miriam’s rebuke. 6 He said to them, “Please listen to My words. If there be a prophet among you, I, God will make Myself known to him in a vision; I will speak to him in a dream. 7 This is not so with My servant Moses; he is faithful throughout My household. 8 With him I speak mouth to mouth; unambiguously, without riddles, so he can behold the image of God, that is, understand Divine providence.114 I told him explicitly to separate from his wife. After the giving of the Torah, I said to him,115 ‘Go say to [the people], “Return to your tents [and live with your wives],” but you remain here with Me, so I can speak to you [at all times].’ So why were you not afraid to speak against My servant, no matter who it might be, or against such an obviously exalted person as Moses, even if he weren’t My servant? You should have reasoned that I do not show him special attention for no reason! Assuming that I do is tantamount to blasphemy. And if you say that I do so because I am un- aware of his deeds, that is real blasphemy!” 9 After he informed them of their offense, God became angry with them, and He—that is, His presence—left, but the cloud remained in order to inflict punishment on Miriam, who had slandered Moses to Aaron. It was as if God told the cloud, “Punish her, but wait until I leave, because I pity her.” 10 Then the cloud departed from above the Tent, and behold, Miriam was afflicted with tzara’at, the punishment for slander,116 and was as white as snow. Aaron turned to Miriam and behold, she was afflicted withtzara’at . Miriam did not intend to speak disparagingly of Moses, yet she was still punished severely. It follows that someone who slanders another person intending to disparage him deserves to be punished all the more.117 11 Aaron said to Moses, “Please, my master, do not hold us accountable for our sin, for we acted foolishly and sinned. 12 Someone afflicted withtzara’at is like a corpse, which defiles anyone who enters the room it is in.118 Let her not remain like a dead person, for since she also came out of our mother’s womb, she is our own flesh; leaving her in her present state is as if half of our fleshis consumed! Pray to God to heal her! She cannot undergo the prescribed procedure for purifying those afflicted with tzara’at, because the priest must examine such a person and declare him purified, but a priest who is related to the afflicted person is not allowed to pass judgment on him. And she is related to every priest alive, i.e., myself and my two sons!”

114. As described in Exodus 33:20. 115. Deuteronomy 5:27-28. 116. See Overview to parashat Tazria. 117. Rashi on 12:1. 118. The corpse: below, 19:15; the sufferer of tzara’at: Negaim 13:11, based on Leviticus 13:46.

74 seventh Reading בהעלותך 13 וַּיִצְעַ ֣ק מֹׁשֶ֔האֶ ל־יְהוָֹ֖ה לֵאמֹ֑ר לאֵ֕ נָ ֛א רְ ֥אפָ נָ֖א לָּֽה: פ  ONKELOS  13 וְצַלִּ י מֹשׁ ֶ ה קֳדָ ם יְיָ לְמֵימָ ר  מפטיר 14 אֱלָהָ א בְּבָעוּ אַסֵּ י כְעַ ן יָתַהּ : רוַּיֹ֨אמֶ יְהוָֹ ֜ה אֶ הל־מֹׁשֶ֗ וְאָבִ֨יהָ֙ ֹקיָר֤ יָרַ קּ֙בְפָ נֶ֔יהָ 14 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה וְאִלּ וּ אֲבוּהָ א מִ נְ זַף נְזִיף בַּהּ הֲלָ א תִתְכְּלֵ ם שׁ ַבְעָ א הֲֹל֥אתִ ּכָלֵ֖ם ׁשִבְעַ ֣תיָמִ ֑ יםּתִ ּסָ גֵ֞ רׁשִבְעַ ֤ת יָמִ ים֙מִח֣ ּוץ יוֹמִ ין תִּסְתְּ גַר שׁ ַבְעָ א יוֹמִ ין מִבָּרָ א לְמַשׁ ְ רִיתָ א וּבָתַ ר כֵּ ן תִּתְכְּ נֵשׁ : לַּֽמַֽחֲנֶ֔ה וְאַחַ֖ ר ּתֵֽאָסֵֽ ף: 15 וַּתִ ּסָ גֵ ֥ר מִרְ יָ ֛ם מִח֥ ּוץ לַּֽמַֽחֲנֶ֖ה 15 וְאִסְתְּ גָרַ ת מִרְ יָם מִבָּרָ א לְמַשׁ ְ רִיתָ א שׁ ַבְעָ א יוֹמִ ין וְעַמָּ א ֣תׁשִבְעַ ֑ יָמִ ים וְהָעָםֹ֙ל֣ א נָסַ֔ ע עַ ֥ד־הֵֽאָסֵ֖ף מִרְ יָֽם: 16 וְאַחַ ֛ר לָ א נְטַ ל עַ ד דְּאִתְכְּ נֵשׁ ַ ת מִרְ יָם: 16 וּבָתַ ר כֵּ ן נְטָ לוּ עַמָּ א מֵ חֲצֵ רוֹת נָֽסְ עּ֥ו הָעָ֖ם מֵֽחֲצֵר֑ ֹותוַּֽיַֽחֲנּ֖ו ּבְמִדְ ֥רּבַ ּפָארָֽ ן: וּשׁ ְ רוֹ בְּמַדְבְּרָא דְ פָארָ ן:

קל"ו פסוקים. מהללא"ל סימן.

 RASHI  13 אֵ ל נָא רְ פָ א נָא לָהּ . בָּ א הַכָּ תוּב לְלַמֶּדְ ָך דֶּרֶ ְך אֶרֶ ץ, אוֹמְרִ ים: "אֲחוֹתוֹ נְתוּנָה בְ צָרָ ה, וְ הוּא עוֹמֵ ד וּמַרְ בֶּ ה שׁ ֶהַשּׁ וֹאֵ ל דָּ בָ ר מֵ חֲבֵרוֹ צָרִ ְיך לוֹמַ ר שׁ ְ נַיִם אוֹ שׁ ְלֹשׁ ָ ה בִּתְ פִ ּלָה". דָּ בָ ר אַ חֵ ר: שׁ ֶ ּלֹא יֹאמְ רוּ יִשְׂרָ אֵ ל: "בִּשׁ ְבִ יל דִּ בְרֵ י תַ חֲנוּנִ ים, וְאַחַ ר כֵּ ן יְבַקֵּשׁ שׁ ְאֵלוֹתָ יו: לֵאמֹר. מַ ה אֲחוֹתוֹ הוּא מַ אֲרִ ְיך בִּתְ פִ ּלָה, אֲבָ ל בִּשׁ ְבִ ילֵנוּ אֵינוֹ מַ אֲרִ ְיך תַּ לְ מוּד לוֹמַ ר? אָמַ ר לוֹ : הֲשׁ ִ יבֵנִ י אִ ם אַתָּ ה מְרַ פּ ֵ א אוֹתָהּ בִּתְ פִ ּלָה": 14 וְאָבִיהָ יָרֹק יָרַ ק בְּפָ נֶיהָ . וְאִ ם אָבִיהָ אִ ם לָאו, עַ ד שׁ ֶ הֱשׁ ִ יבוֹ : "וְאָבִיהָ יָרֹק יָרַ ק וְגוֹ '". רַ בִּ י הֶרְ אָ ה לָהּ פּ ָנִ ים זוֹעֲפוֹ ת, "הֲ לֹא תִ כָּ לֵם שׁ ִבְעַ ת יָמִ ים", אֶ לְעָ זָר בֶּ ן עֲ זַרְ יָה אוֹמֵ ר: בְּאַרְ בָּעָ ה מְ קוֹמוֹ ת בִּקֵּשׁ מֹשׁ ֶ ה קַ ל וָ חֹמֶ ר לַשּׁ ְ כִ ינָה אַרְ בָּעָ ה עָ שָׂ ר יוֹ ם. אֶ ּלָא, דַּ ּיוֹ לַבָּ א מִ ּלִפְ נֵי הַקָּדוֹשׁ בָּ ְרוּך הוּא לַהֲשׁ ִ יבוֹ אִ ם יַעֲ שֶׂ ה שׁ ְאֵלוֹתָ יו מִ ן הַדִּ ין לִהְיוֹ ת כַּנִּדּוֹ ן, לְפִיכָ ְך אַ ף בִּ נְזִיפָתִ י תִּסָּ גֵר שׁ ִבְעַ ת אִ ם לָאו. כַּ ּיוֹ צֵ א בוֹ : "וַיְדַ בֵּ ר מֹשׁ ֶ ה לִפְ נֵי ה' לֵאמֹר וְגוֹ '"86, יָמִ ים: וְאַ חַ ר תֵּאָ סֵ ף. אוֹמֵ ר אֲנִ י: כָּ ל הָאֲסִיפוֹ ת הָאֲ מוּרוֹ ת מַ ה תַּ לְ מוּד לוֹמַ ר "לֵאמֹר"? הֲשׁ ִ יבֵנִ י אִ ם ּגוֹאֲ לָם אַתָּ ה בִּמְ צֹרָ עִ ים, עַ ל שׁ ֵ ם שׁ ֶ הוּא מְשׁ ֻ ּלָח מִ חוּץ לַמַּ חֲנֶה, וּכְשׁ ֶ הוּא אִ ם לָאו. עַ ד שׁ ֶ הֱשׁ ִ יבוֹ : "עַתָּ ה תִרְ אֶ ה וְגוֹ '"87. כַּ ּיוֹ צֵ א בוֹ : נִרְ פּ ָ א — נֶאֱסָ ף אֶ ל הַמַּ חֲנֶה, לְכָ ְך כָּ תוּב בּוֹ "אֲסִ יפָ ה" לְשׁ וֹ ן "וַיְדַ בֵּ ר מֹשׁ ֶ ה אֶ ל ה' לֵאמֹר, יִפְ קֹד ה' אֱלֹהֵ י הָ רוּחֹת לְכָ ל הַכְ נָסָ ה: 15 וְהָעָ ם לֹא נָסַ ע. זֶה הַכָּבוֹ ד חָ לַק לָהּ הַמָּקוֹ ם, בָּ ָׂ ש ר "88. הֱשׁ ִ יבוֹ : "קַ ח לְ ָך"89. כַּ ּיוֹ צֵ א בוֹ : "וָאֶתְ חַ נַּן אֶ ל ה' בִּשׁ ְבִ יל שׁ ָעָ ה אַחַ ת שׁ ֶ נִּתְ עַכְּבָ ה לְ מֹשׁ ֶ ה כְּשׁ ֶהֻשׁ ְ ְלַך לַיְאוֹ ר, בָּעֵ ת הַהִ וא לֵאמֹר"90. הֱשׁ ִ יבוֹ : "רַ ב ְלָך"91: רְ פָ א נָא לָהּ . שׁ ֶ נֶּאֱמַ ר: "וַתֵּתַ ּצַב אֲ חֹתוֹ מֵרָ חֹק וְגוֹ '"92: מִפְּ נֵי מָ ה לא הֶאֱרִ ְיך מֹשׁ ֶ ה בִּתְ פִ ּלָה? שׁ ֶ ּלֹא יִהְ יוּ יִשְׂרָ אֵ ל חסלת פרשת בהעלתך

86. שמות ו, יב. 87. שמות ו, א. 88. במדבר כז, טו ־טז. 89. שם, יח. 90. דברים ג, כג. 91. שם, כו. 92. שמות ב, ד.

 CHASIDIC INSIGHTS  Jewish woman, the Jewish people cannot travel on the next generation, the means by which the Jew- their journey toward their destiny. All the Moseses ish people proceed further toward their destined and Aarons in the world cannot replace Miriam. goal. Without Miriam, neither the Jewish nation, Women must therefore take an active role in all the ark, nor the Clouds of Glory can proceed.126 aspects of Jewish life, especially the education of

126. Likutei Sichot, vol. 8, p. 288.

75 Numbers 12:13-16 Beha’alotecha

13 So Moses immediately cried out to God, “Please, God, please heal her,” saying, “Tell me if You are going to heal her or not.” He offered only a short, concise prayer so the people would neither accuse him of wasting time in prayer while his sister suffered nor of offering long prayers only on her behalf but not on theirs.  Maftir 14 God replied to Moses, “If her father were to be upset with her and spit in her face, would she not be humiliated for seven days? In the present case, then, where God is upset with her, she should be humiliated for at least twice as long! Nonetheless, something derived by a fortiori reasoning need only be as severe as the case it was derived from, so she shall be confined for seven days outside the camp, and afterwards she may be recalled.” Moses’ prayer worked because Miriam’s wrongdoing had not been so severe: she had only spoken the truth and had not intended to disparage Moses.119 15 So Miriam was confined outside the camp for seven days, and the people did not travel until Miriam had returned. By remaining encamped, they allowed Mir- iam to complete her period of ostracism as quickly as possible, for only the days she would spend “outside the camp” would count toward the required seven. God honored her this way in recognition Figure 4: From Chatzerot to Ritmah of how she minimized Moses’ suffering when he was placed as a nursling in the Nile River.120 16 Thereafter, on the 28th of Sivan, 2449, the people departed from Chatzerot, and they camped at Ritmah, on the border of the Land of Israel, opposite Kadesh Barnea,121 which is also located in the Paran desert (see Figure 4). Thus, they lost a month at Kivrot HaTa’avah and a week at Chatzerot, but at this point they were still poised to enter the Land of Israel directly.

The Haftarah for parashat Beha'alotecha may be found on p. 235.

 CHASIDIC INSIGHTS  13 “Please God, please heal her”: Rabbi Dovber of rule that the insight we gain in studying the Torah Mezerich points out that the Name of God Moses is commensurate with the quality of our morning used when praying for Miriam was Kel, the first123 prayers, before studying. 124 of the thirteen attributes of God’s mercy. In turn, 15 The people did not travel until Miraim had God responded with an a fortiori argument, the returned: This verse contains a message for all first of the thirteen principles with which the To- of Jewish history. Without “Miriam,” without the rah is expounded.125 This exemplifies the general

119. Likutei Sichot, vol. 13, p. 47, note 24. 120. Exodus 2:7; Likutei Sichot, vol. 18, pp. 132-140. 121. They did not enter Kadesh Barnea, because Kadesh Barnea is inside the borders of the Land of Israel (see Numbers 34:4). 122. Or Torah, Beha’alotecha (end), cited in Sefer HaMa’amarim Melukat, vol. 4, pp. 309, 314. 123. See Likutei Sichot, vol. 4, p. 1348. 124. Exodus 34:6-7. 125. Torat Koha- nim, Vayikra (beginning). Reciting these principles is part of the daily morning liturgy (Siddur Tehilat Hashem, p. 25 [end]).

75 Haftarah for Beha’alotecha Zechariah 2:14–4:7

Parashat Beha’alotecha opens with a description of the Candelabrum. The prophecy chosen as the haftarah also centers on the imagery of the Candelabrum. 2:14 רָּנִ ֥י וְׂשִמְחִ֖ יּבַת־צִ ּיֹ֑ון ּכִ ֧י הִ נְנִי־בָ ֛א ,After they conquered the Babylonians 2:14 the Persians gave the Jews permission to re- ֥ וְׁשָֽכַנְּתִ יבְתֹוכְֵ֖ך נְאֻֽם־יְהוָֹֽה: 15 וְנִלְ וּו֩ גֹויִ֨ם -build the Temple. But soon after the founda רַּבִ ֤יםאֶ ל־יְהוָֹה֨ ּבַ ּיֹ֣ום הַה֔ ּוא וְהָ ֥יּו לִ֖ י לְעָ ֑ם tions were laid, the Jews’ enemies convinced the Persian government to halt the work. In וְׁשָֽכַנְּתִ י֣ בְ תֹוכֵ֔ ך וְ יָדַ֕ עַּתְ ּכִֽ י־יְהוָֹ ֥ה צְבָא֖ ֹות -this connection, the prophet Zechariah re ׁשְ לָחַ ֥נִי אֵלָֽיְִך: 16 וְ לנָחַ֨ יְהוָֹ ֤ה אֶ ת־יְהּודָ ה֨ -counts how he saw an angel in a prophetic vi sion, telling him to say to the Jewish people: חֶלְק֔ ֹו עַ֖ל אַדְ מַ ֣ת ׁשהַּקֹ֑דֶ ּובָחַ ֥ר עֹ֖וד ,.Sing and rejoice, O daughter of Zion, i.e‘“ ּבִירֽ ּוׁשָלָֽ ִם: 17 הַ֥ס ר ּכָל־ּבָׂשָ֖ מִּפְ נֵ ֣י יְהוָֹ ֑ה -the Jewish people, for behold! In the mes ּכִ֥י נֵעֹ֖ור מִּמְ עֹ֥ון קָדְ ׁשֽ ֹו: 3:1 וַּיַרְ אֵ֗ נִי אֶ ת־ sianic era, I will come and dwell in your midst,’ says God. 15 ‘Many nations shall יְהֹוׁשֻ֨ עַ֨ הַּכֹהֵ ֣ן הַ ּגָד֔ ֹול דעֹמֵ֕ לִפְ נֵ֖י מַלְאַ ְ֣ך join God on that day, and they shall be יְהוָֹ ֑ה וְהַּׂשָטָ ֛ןעֹמֵ ֥דעַל־יְמִ ינֹ֖ולְׂשִטְ נֽ ֹו: ’.My people, but I will dwell in your midst Then you will know that God of Hosts 2 וַּיֹ֨אמֶ ריְהוָֹ ֜ה ןאֶל־הַּׂשָטָ֗ ריִגְעַ֨ יְהוָֹ ֤ה ּבְָך֨ sent me to you. 16 God shall inherit the הַּׂשָטָ֔ ן וְיִגְעַ ֤ר יְהוָֹה֨ ּבְָך֔ רהַּבֹחֵ֖ ּבִירֽ ּוׁשָלָ ִ֑ם territory of Judah as His share on the Holy Land, and He shall again choose to reveal 3 הֲל֧ ֹוא זֶ ֥�֥הא֖ ּודמֻּצָ ֥ל מֵאֵֽ ׁש: וִֽיהֹוׁשֻ֕ עַ His presence in Jerusalem. 17 Silence all הָ יָ ֥הלָבֻׁ֖ש ּבְ ֣ גָדִ ים צֹואִ ֑ ים וְעֹמֵ֖ ד לִפְ נֵ ֥י ,flesh, that is, all nations, from before God הַּמַלְאָֽ ְך: 4 וַּיַ ֣עַ ן וַּיֹ֗אמֶ ר אֶל־הָעֹֽמְדִ ֤ ים -for He is aroused out of His holy habita tion.” 3:1 God then showed me Joshua, the לְפָ נָיו֨לֵאמֹ֔ רהָסִ ֛ירּו הַּבְ גָדִ ים֥ הַּצֹאִ֖ ים High Priest, standing before the angel of מֵֽעָלָ ֑יווַּיֹ֣אמֶ ראֵ יולָ֗ רְ האֵ֨ הֶֽ עֱבַ ֤רְ ּתִ י God. Satan was standing on his right, to accuse him of not educating his sons ade- מֵֽעָלֶ֨יָך֨ עֲוֹנֶָ֔ך וְהַלְּבֵ ׁ֥ש אֽ ֹתְ ָך֖ מַֽחֲלָצֽ ֹות: -quately, because they married gentile wom en.2 2 But God said to Satan: “God shall rebuke you, O Satan; God, who chose to reveal His presence in Jerusalem, shall rebuke you for daring to suggest that Joshua does not deserve his position. Is this one, Joshua, not a brand plucked from fire?”Nebuchadnezzar had cast Joshua into a furnace together with the false prophets Achav ben Kolayah and Tzidkiyahu ben Ma’aseiyah, but Joshua’s righteousness protected him and he survived, while they perished.3 3 Nonetheless, Joshua was wearing filthy garments and standing before the angel, indicating that while he himself was indeed righteous, he was guilty of not educating his sons properly. 4 The angel raised his voice and said to those standing before him, “Take the filthy garments off him.” That is, let his sons divorce their gentile wives. When they did,4 the angel said to him, “See, I have removed your iniquity from you, and I have clad you with clean garments.”

2. Ezra 10:18. 3. Jeremiah 29:22; Sanhedrin 93a. 4. Ezra, loc. cit.

235 Haftarah for BEHA’ALOTECHA

5 רוָֽאֹמַ֕ יָׂשִ ֛ימּו צָנִ ֥יףטָה֖ ֹור עַל־רֹאׁש֑ ֹו ,I, Zechariah, pleaded for him, and said 5 “But he is missing the turban! Let them also וַּיָׂשִ֩ ימּו֩הַּצָ נִ֨יף הַּטָהֹ֜ורעַל־רֹאׁש֗ ֹו וַּיַלְּבִ ׁשֻ֨ הּו֨ put a ritually pure turban on his head!” So ּבְ ֔ גָדִ ים ּומַלְאַ ְ֥ך יְהוָֹ֖ה עֹמֵֽ ד: 6 וַּיָ֨עַד֨ מַלְאַ ְ֣ך they put the ritually pure turban on his יְהוָֹ ֔הּבִֽיהֹוׁשֻ֖עַ לֵאמֽ ֹ ר: 7 רּכֹֽה־אָמַ֞ יְהוָֹ ֣ה head. They had clothed him with garments while the angel of God was standing. צְבָא֗ ֹותאִם־ּבִדְ רָ כַ ֤י ּתֵ לְֵך֨ וְאִ ֣ ם אֶ ת־ -The angel of God warned Joshua, say 6 ֣ מִׁשְמַרְּתִ י ר תִׁשְמֹ֔ וְגַם־אַּתָה֨ ּתָדִ ֣ ין אֶ ת־ ing, 7 “So said God of Hosts: ‘If you walk in My ways, and if you keep My charge, ּבֵיתִ֔ י וְגַ֖ם ר ּתִׁשְמֹ֣ אֶ ת־חֲצֵרָ י ֑ ֤ יוְנָֽתַּתִ לְָך֨ I will reward you. You, too, shall judge מַהְ יםלְכִ֔ ּבֵ ֥ין הָעֹֽמְדִ֖ ים הָאֵֽ ּלֶה: 8 ׁשְֽ מַ ע־ and administer My house, the Temple, and you, too, shall guard My courtyards. When נָ֞איְהֹוׁשֻ ֣עַ | הַּכֹהֵ ֣ן הַ ּגָד֗ ֹול אַּתָה֨ וְרֵ עֶ֨יָך֨ the dead are resurrected, I will resurrect הַ ּיֹֽׁשְבִ ֣ים לְפָ נֶ֔יָך ּכִֽי־אַ נְׁשֵ ֥י מֹופֵ֖ת הֵ ּ֑מָ ה you also. Your sons will be righteous and merit to walk in the afterlife among these 9 ּכִֽי־הִ נְנִ ֥י מֵבִ ֛יא אֶ ת־עַבְּדִ֖ י צֶֽמַ ח: ּכִ ֣י | ,angels, who stand in heaven.5 8 Hearken הִּנֵ ֣ה ןהָאֶ֗בֶ אֲׁשֶ ֤רנָתַּ֨תִ י֨ לִפְ נֵ ֣י יְהֹוׁשֻ֔ עַ עַ ל־ now, O Joshua the High Priest—you and אֶ ן֥בֶ אַחַ֖ ת ׁשִבְעָ ֣ה עֵינָ �֑יִם הִ ֧ינְנִ מְפַּתֵ ֣חַ your companions Chananiah, Mishael, and Azariah,6 who sit before you, for they are ּפִ ּתֻחָ֗ ּה נְאֻם֨ יְהוָֹ ֣ה צְבָא֔ ֹותּומַׁשְּתִ ֛ י אֶ ת־ men worthy of a miracle7—for, behold! I עֲוֹ֥ןהָאָֽרֶ יאץ־הַהִ֖ ּבְ יֹ֥ום אֶחָֽ ד: 10 ּבַ ּיֹ֣ום ,will bring forth My servant, Nehemiah who is the governor of Judah, and is there- הַה֗ ּוא נְאֻם֨ יְהוָֹ ֣ה צְבָא֔ ֹותּתִקְרְ א֖ ּו ֣ אִ יׁש fore as insignificant as a shoot in the king’s לְרֵעֵ ֑הּו אֶל־ּתַ ֥חַ ת ּגֶ֖פֶ ןוְאֶל־ּתַ ת֥חַ ּתְאֵ נָֽה: eyes. I will increase his prestige so the king will agree to his request to finish rebuild- 4:1 בוַּיָׁ֕שָ הַּמַלְאָ֖ ְך הַ ּדֹבֵ ֣ר ּבִ ֑ י וַיְעִירֵ֕ נִי ing the Temple.8 9 For behold, the stones ּכְאִ֖ יׁש אֲׁשֶ ר־יֵעֹ֥ורמִּׁשְ נָתֽ ֹו: 2 וַּיֹ֣אמֶ ר אֵ לַ֔ י that I have placed before Joshua as the ֥המָ אַּתָ֖ ה רֹאֶ ֑ה ויאמר }וָֽאֹמַ֡ ר{ רָאִ ֣יתִ י ;foundation of the Temple will be added to God will look with seven eyes at this one וְהִּנֵ֣ה מְנֹורַ ת֩ בזָהָ֨ ּכֻּלָ֜ ּהוְגֻּלָ ּ֣ה עַל־רֹאׁשָ֗ ּה collective stone, that is, the foundation will וְׁשִבְעָ ֤ה נֵֽרֹתֶ֨יהָ עָלֶ֔יהָ ׁשִבְעָ ֤ה וְׁשִבְ עָה֨ be seven times as big. Behold! I will untie the knots in which our enemies figura- מֽ ּוצָק֔ ֹותלַּנֵר֖ ֹותאֲׁשֶ ֥ר עַל־רֹאׁשָֽ ּה: tively tied up the Temple, with their plot to thwart its construction,’ says God of Hosts, ‘and I will remove the iniquity of that land in one day. 10 On that day,’ says God of Hosts, ‘each man shall invite his neighbor to come under his vine and under his fig tree.’” 4:1 Then the angel who spoke with me returned, and he awakened me as a man who wakes up from his sleep. 2 He said to me, “What do you see?” I said, “I saw, and behold, there was a candelabrum all of gold, and there was a large oil-bowl on top of it. There were seven lamps on the candelabrum, and seven sets of seven tubes coming out of the oil-bowl, one set feeding each of the lamps that were on top of it.

5. Angels do not sit. 6. Mentioned in the beginning of the book of Daniel. Their names were changed to Shadrach, Meishach, and Aveid-nego. 7. King Nebuchadnezzar cast them into a furnace when they refused to bow down to an idol, and they miraculously survived (Daniel 3). 8. Nehemiah had gone to Jerusalem when Cyrus announced that the Jews could rebuild the Temple (Ezra 2:2, mentioned as Zerubavel). When this decree was reversed (Ezra 4:21-23), he returned to the Persian capital to try to influence Cyrus to allow the rebuilding to continue. Permission was only granted, however, by Darius, in the second year of his reign (Ezra 4:24), which was also the year of this prophecy (Zechariah 1:1).

236 Haftarah for BEHA’ALOTECHA

3 ּוׁשְ נַ �֥יִם זֵיתִ֖ ים עָלֶ ֑יהָ אֶחָד֨ מִ ימִ ֣ין הַּגֻּלָ֔ ה There were two olive trees near it; one 3 to the right of the bowl, and one to its 4 ד וְאֶחָ֖ עַל־ׂשְ מֹאלָּֽה: וָאַ֨ עַ ן֨ וָֽאֹמַ֔ ר אֶ ל־ ,left.” Next to each tree was a golden vat הַּמַלְאָ ְ֛ך הַ ּדֹבֵ ֥ר י ּבִ֖ ר לֵאמֹ֑ מָה־אֵּ֖לֶה ,into which the olives fell, beat themselves אֲדֹנִֽי: 5 ֠וַּיַ֠עַ ן הַּמַלְאָ֞ ְך הַ ּדֹבֵ ֥ר ּבִ י֨וַּיֹ֣אמֶ ר were heated, pressed themselves, and then flowed into the bowl at the top of the can- אֵלַ֔ י הֲל֥ ֹוא יָדַ֖עְּתָ מָה־הֵ הּ֣מָ אֵ ּ֑לֶה וָֽאֹמַ֖ ר delabrum. 4 So I answered and spoke to ֹל֥ א אֲדֹנִֽי: 6 וַּיַ֜עַ ן וַּיֹ֤אמֶ ר אֵ לַי֨ לֵאמֹ֔ ר ,the angel who talked with me, saying “What are these, my lord? Why are the ol- זֶ֚ה ּדְ בַ ר־יְהוָֹ ֔ה אֶ ל־זְרֻּבָבֶ֖ל ר לֵאמֹ֑ ֹל֤ א ives picked by themselves, and why does בְחַ֨ יִל֨ אוְֹל֣ בְכֹ֔חַ ּכִ ֣י אִם־ּבְרּוחִ֔ י אָמַ֖ ר -their oil flow into the lamps of the cande labrum by itself?” 5 The angel who spoke יְהוָֹ ֥ה צְבָאֽ ֹות: 7 מִֽי־אַּתָ ֧ההַר־הַ ּגָד֛ ֹול with me answered, and he said to me, “Do לִפְ נֵ ֥יזְרֻּבָבֶ֖ל לְמִ יׁשֹ֑ר וְהֹוצִיא֨ אֶת־הָאֶ ֣בֶ ן ,you not know what these are?” I said, “No my lord.” 6 He answered and spoke to me, הָֽרֹאׁשָ֔ה ּתְ ׁשֻאֹ֕ות חֵ ֥ן | חֵ֖ן לָּֽה: saying, “This vision is the word of God to Nehemiah—who is also known as Zerubavel since he was conceived [‘sown,’ zeru] in Babylonia [Bavel]— saying: ‘Just as these olives and their oil are not processed by human effort but by themselves, so will you rebuild the Temple not by military force and not by physical strength, but by My spirit,’ says God of Hosts. ‘I will inspire Darius to command you to rebuild it; he will pay for it and provide all the materials necessary.9 7 Who are you, you who stopped the progress of the work, interposing yourselves like a great mountain? Before Zerubavel you shall sink to a plain! He will bring out the plummet stone of the main architect, who will then use this stone to build the Temple with great beauty and precision. When it is finished, the people will praise this plummet stone by shouting to it, ‘Grace! Grace! How graceful and beautiful is the Temple that was made with this stone!’”

9. See Ezra 6:6-10.

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Dedicated in honor of our children Nathan, Yitzchok, Moshe Lev, and Gilana

May you continue to grow in the ways of our holy Torah Yuri and Deana Pikover