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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> PARSHAT BHA'ALOTCHA
(shiur #2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> "CHALSHA DA'ATO SHEL
AHARON"</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Why was Aharon
depressed?<BR> The first Rashi in this week's Parsha
deals with this<BR>question as he explains the juxtaposition between the
first<BR>topic in Parshat Bha'alotcha - for Aharon to light the
Menorah<BR>(8:1-5), and the last topic in Parshat Naso - the twelve
day<BR>dedication ceremony of the Mizbayach (7:1-88):<BR> "Why is the
parsha of the Menorah juxtaposed to ‘chanukat<BR> ha'nssiim’ (the special
offering brought by the princes of<BR> each tribe)? - When Aharon saw the
daily dedication offering<BR> by the 'nssiim', he became DEPRESSED,
because neither he,<BR> nor his shevet, took part in this ceremony. - God
assured<BR> Aharon saying: Do not worry, YOUR PORTION IS GREATER
than<BR> theirs, for you are to light and attend to the MENORAH
every<BR> morning and evening."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IS AHARON REALLY 'LEFT
OUT'?<BR> Ramban immediately questions the basic
assumption of this<BR>Midrash (as quoted by Rashi):<BR> "Could it be that
Aharon is depressed because he felt 'left<BR> out'? After all, each "nasi"
enjoyed only ONE day of special<BR> attention, while Aharon was at the
center of attention<BR> during each of those TWELVE DAYS! Did he not offer
all of<BR> the korbanot on each of those days, as well as the
ktoret<BR> and korban tamid?<BR>
Furthermore, during the miluim ceremony (see Vayikra<BR> 8:1-36) that
preceded that dedication, he and his children<BR> enjoyed seven days of
'exclusive attention'. For what<BR> possible reason could Aharon have felt
'left out'?<BR> <BR> In this commentary, Ramban is
unable to find a satisfying<BR>explanation of this Midrash according to "pshat".
Instead, he<BR>suggests that the intention of the Midrash is not to
explain<BR>the psukim, but rather to show a biblical source for the<BR>Hasmonean
revolt:<BR> "Even though Aharon did not participate in the dedication
of<BR> the mizbayach of the Mishkan, in the merit of his<BR>
descendants - the Hasmoneans - the mizbayach of the Second<BR> Temple will
be dedicated. Furthermore, in commemoration of<BR> that event, a Menorah
will be lit in every home, even after<BR> the destruction of the Temple
"<BR>
(see Ramban 8:1).<BR> One could suggest an alternative
explanation of the<BR>Midrash, without the need of limiting its significance to
the<BR>events of the Hasmonean revolt.COALITION POLITICS The
opening<BR>statement of the Midrash - "chalsha da'ato shel Aharon"<BR>(Aharon
became depressed) - requires explanation. [Note that<BR>Ramban had raised this
question, but did not answer it<BR>directly.]<BR>
Considering that Aharon is indeed at the center of<BR>attention and very busy
during each day of the dedication<BR>ceremony, why should he have become
depressed?<BR> To understand Aharon's reaction
(according to the<BR>Midrash) we must consider the political realities of
his<BR>predicament. Bnei Yisrael are about to leave Har Sinai and<BR>begin their
journey to conquer and inherit the Land of Israel.<BR>Although Aharon is indeed
a very key figure during Bnei<BR>Yisrael's short stay in the desert, he is
apprehensive about<BR>what will most probably take place once Bnei Yisrael leave
Har<BR>Sinai. The focus of national attention will shift to the<BR>excitement of
military initiatives and political enterprise.<BR>Har Sinai, and maybe even the
Mishkan, will soon be 'long<BR>forgotten'.<BR> Once the
conquest of Eretz Canaan would begin, it will be<BR>the twelve "nssiim" (the
tribal leaders) who will hold the<BR>highest positions of national leadership.
They will establish<BR>economic policy; they will make treaties with
foreign<BR>dignitaries; they will make the speeches at national<BR>gatherings;
they will lead the nation in war. [In modern<BR>phraseology, they will become
the Ministers of Defence and the<BR>Treasury; Secretaries of State and Foreign
Affairs.]<BR> Thus, it is quite understandable why
Aharon becomes<BR>depressed. When he sees the attention that the twelve
"nssiim"<BR>receive, he realizes the insignificance of his position
within<BR>the emerging national leadership. What ministry post will
he<BR>receive? In his own eyes, he may have begun to view his job as<BR>merely
the "shamash" (a beadle/ attendant) taking care of the<BR>Mishkan. Indeed, a
very technical job at best.<BR> Will he have any
influence lasting influence on the<BR>nation? At best, he may possibly be
appointed "sar ha'datot" -<BR>the Minister of Religion. Within a short time,
Aharon fears,<BR>he will be distanced from national leadership.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AN IMPORTANT CABINET
POST<BR> Thus far, we have suggested a reason for
Aharon's<BR>depression (according to the Midrash). What is the<BR>significance
of God's consolation -that he will light
the<BR>Menorah?<BR> Although the Midrash is well aware
of Aharon's numerous<BR>responsibilities in the Mishkan, it chooses specifically
the<BR>Menorah to symbolize an additional aspect of his national<BR>duties, i.e.
teaching God's laws to the people. This double<BR>purpose is mentioned in the
blessing to Shevet Levi in Parshat<BR>v'Zot ha'bracha:<BR> "They shall
TEACH Your laws to Yaakov, and your instructions<BR> to Yisrael, they
shall offer Your incense... and offer the<BR> 'olah' ("kalil") on Your
mizbayach..." (Devarim 33:10)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Once Bnei Yisrael will
enter the land, teaching the laws<BR>of the Torah will become the PRIMARY duty
of the Kohanim and<BR>Leviim. Since their work is divided into 24 week shifts,
the<BR>average kohen or levi would find himself working in the<BR>Mishkan only
two weeks a year. Therefore, most of their time<BR>would be spent teaching and
judging the people (see Devarim<BR>17:8-10). It was for this reason that
their cities are<BR>scattered throughout the twelve tribes of Israel (see
Bamidbar<BR>35:1-8 and Yehoshua 21:1-40).<BR> Thus, the
Menorah may symbolize specifically this duty of<BR>the Kohanim - "chinuch",
teaching. If the purpose of the<BR>Menorah is to spread light, then the
purpose of the kohanim is<BR>to spread Torah to the entire nation. This
understanding can<BR>explain why Aharon is consoled when told that it is his job
to<BR>light the Menorah.<BR> If we continue with our
parallel to the realm of national<BR>politics, one could explain that Aharon and
his "shevet" are<BR>consoled - for they are given a responsibility similar to
the<BR>control the Ministry of Education and Justice (in addition to<BR>the
Ministry of Religion) - a cabinet position no less<BR>important than any
other!<BR>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>==================================</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOR FURTHER IYUN - PART II:<BR>1. According to
pshat, one could suggest a simple reason for<BR>the juxtaposition of these two
parshiot?<BR> Notice that the final psukim of perek 7,
which summarize<BR>the korbanot brought by the nssiim, are actually referring
to<BR>the first day of the dedication ceremony when all the nssiim<BR>brought
their korbanot together, at the same time (read 7:10-<BR>11 carefully!).
Furthermore, 7:89 - the dibur to Moshe - also<BR>takes place on the first
day.<BR> Therefore, Bha'alotcha opens in the 'afternoon'
of the<BR>first day of the dedication of the Mishkan. The only avodah<BR>left,
which did not begin in the morning, is the lighting of<BR>the Menorah, for it is
lit "m'erev ad boker" - from evening to<BR>morning! This may explain why this
mitzvah is included at this<BR>time.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Compare this juxtaposition between the dibur to
Moshe<BR>(7:89), and his relationship to Aharon (8:1-5) and the
Nsiim<BR>(7:1-88) to the psukim which describe Moshe descent from Har<BR>Sinai-
according to Shmot 34:29-32!Relate this to the<BR>connection between Har Sinai
and the function of the Mishkan!</FONT></DIV>
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