[Par-reg] Parshat Bhalotcha - shiur #1

Wed Jun 14 15:47:55 EDT 2006

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     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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             PARSHAT BEHA'ALOTCHA

  Three books in one?  So claim Chazal in regard to Sefer

Bamidbar!  And what's more, one of those three books contains

only two psukim!

  [This statement is based on the 'sugya' in Shabbat 116a (top

  of the daf) concerning the two psukim of 'va-yehi bi-nso'a

  ha-aron...' (that we recite when we take out the Sefer Torah

  / see Bamidbar 10:35-36).]

     To better appreciate the deeper meaning of this

statement, this week's shiur discusses an important thematic

transition that takes place in Parshat Beha'alotcha.

INTRODUCTION

     As anyone familiar with Chumash knows, the text of

Chumash in the actual Sefer Torah does not contain any symbols

of punctuation.  Nonetheless, in Parshat Beha'alotcha we find

a very peculiar exception, as the two psukim of 'va-yehi bi-

nso'a ha-aron ...' are delimited by two upside down 

'nun's' - acting like parenthesis, and thus causing these

psukim to 'stand out'.

     For this 'technical' reason alone, we can certainly

assume that these two psukim must be special.

In an attempt to understand the reason for this phenomenon,

the following shiur discusses the thematic importance of these

two psukim by considering their location at a very pivotal

position in Sefer Bamidbar.

HIGH HOPES

     To appreciate the internal structure of Sefer Bamidbar,

we must first consider what its theme 'should have' been.  To

do so, let's quickly review the primary themes of the previous

three books, as we have discussed in our series of shiurim.

     Sefer Breishit focused on God's choice of Avraham (and

his offspring) to become His special nation ['bechira'].

Sefer Shmot described God's redemption of His nation from

Egypt, their subsequent journey to Har Sinai to receive the

Torah, and construction of the mishkan - the symbol of God's

presence in their midst.  Finally, in Sefer Vayikra, Bnei

Yisrael received additional laws relating to both the mishkan

and 'kedusha' [holiness] in their land and their daily lives.

  At this point, Bnei Yisrael were now ready to continue their

journey from Har Sinai to inherit the 'Promised Land'.  Hence,

Sefer Bamidbar 'should have' been the story of that journey

and their inheritance of the land.  Tragically, in Sefer

Bamidbar those goals are never attained; however - by

considering those high expectations - we can better appreciate

its content and structure.

     For example, Sefer Bamidbar began by describing how Bnei

Yisrael prepared for their journey to Eretz Canaan by

organizing the army while establishing the mishkan at the

center of their camp.

     Note how this theme (of Bnei Yisrael's preparation for

this journey) continues throughout the narrative in the first

ten chapters of Sefer Bamidbar:

 *   The army is organized and counted (chapters 1-2)

 *   The mishkan is placed at the focal point of the camp (2-5)

 *   The national leaders participate in its dedication (7)

 *   The levi'im are appointed to become the spiritual leaders

     (chapters 3->4 & 8)

*    The entire nation offers pesach rishon & sheni (chapter 9)

 *   Final instructions are given re: how and when to travel(10)

     Had nothing 'gone wrong', it would have been precisely at

this point (after chapter 10 in Sefer Bamidbar) that Bnei

Yisrael should have begun their magnificent journey to the

Promised Land.  Instead, the next sixteen chapters (i.e.

chapters 11-26) discuss exactly the opposite, i.e. how (and

why) Bnei Yisrael did not inherit the Land.  In those

chapters, the Torah describes numerous incidents when Bnei

Yisrael rebelled against God, culminating with God's decision

not to allow that generation to enter the land.

  [The final ten chapters of Sefer Bamidbar (27-36) discuss

  how the second generation prepares to enter the Land.]

THREE BOOKS

     This analysis can help us appreicate the location of the

two psukim of 'va-yehi bi-nso'a ha-aron', as they lie at this

junction that  divides Sefer Bamidbar into two distinct

sections:

A)  Chaps. 1-10 - Bnei Yisrael's preparation for this journey

B)  Chaps. 11-26 - The actual journey (i.e. what went wrong)

     The last two psukim of chapter 10 ['va-yehi bi-nso'a ha-

aron...'] form the divider between these two sections!

  With this background, we can appreciate why Chazal consider

Sefer Bamidbar as three books.

     As the first ten chapters - preparation for travel - form

a complete unit, they can be considered a 'book'.  Similarly,

chapters 11-36, describing the failure of the first

generation, also form a complete unit, and hence can also be

considered a 'book'.  However, even though the two psukim of

'va-yehi bi-nso'a ha-aron...' form a divider, we must still

explain why Chazal consider them as a book as well.

WHAT COULD HAVE BEEN

  One could suggest that these two psukim serve as more than

just a buffer.  Albeit their brevity, they do describe the

ideal fashion in which Bnei Yisrael should have traveled on

their journey to inherit the Land.  [For example, compare with

Shmot 23:20-27, which describes God's original plan for how

Bnei Yisrael would conquer the land.]

     To emphasize what 'could have been' in contrast to what

actually took place, the Torah intentionally delimits these

two psukim with upside down nun's.

     If so, then the 'three books' of Sefer Bamidbar would be:

BOOK ONE - Bnei Yisrael's preparation for their journey (1-10)

     This 'book' is followed by two 'versions' of that journey:

BOOK TWO - the ideal  (two psukim) - what 'could have been'

BOOK THREE - the actual journey that 'failed'

              (i.e. chapters 11-36)

  To accent the tragedy of book three, the Torah first

presents a 'glimpse' of what 'could have been' in book two -

the glorious manner in which Bnei Yisrael could have

travelled, had they not sinned.

WHAT WENT WRONG?

     So what went wrong?  What caused Bnei Yisrael to sin at

the incidents of the 'mit'onenim', the 'mit'avim' and the

'meraglim' etc.?

     Chazal find a 'hint' in the pasuk (which immediately

precedes 'va-yehi bi-nso'a ha-aron') that describes Bnei

Yisrael's departure from Har Sinai":

     "And they travelled from God's mountain..."(see 10:33-34).

  The Midrash comments:

    "Like a child leaving school - running away, in the same

    manner Bnei Yisrael ran away from Har Sinai a three day

    distance, for they studied [too much] Torah at Har

    Sinai..."

          [Quoted in first Tosafot on Masechet Shabbat 116a].

     This Midrash compares Bnei Yisrael's stay at Har Sinai to

a 'school year' [quite appropriate for this time of year].

Even though they studied God's laws at Har Sinai, it seems as

though the spirit of those laws were not internalized.  The

people were indeed looking forward to leaving Har Sinai, but

they were not looking forward to keeping God's laws in Eretz

Canaan.

  Technically speaking, they may have been 'prepared' for this

journey, but they most definitely were not spiritually

'ready'.  [See further iyun section.]

     In this manner, the Midrash is highlighting the

underlying reason that led to these sins.  Once Bnei Yisrael

left with the 'wrong attitude', it was inevitable that they

would sin.

     But who is to blame?  Certainly, first and foremost the

people themselves; but if we follow the 'school' analogy of

this Midrash, we should also consider the possibility that the

'faculty' may share some of the responsibility as well.

     As we study Sefer Bamidbar, we will see how certain

incidents may even allude to this possibility.  However, the

first 'early warning' of teacher 'burn-out' is found already

in Parshat Beha'alotcha.

HAS MOSHE 'HAD ENOUGH'?

     Beginning with chapter 11, and in almost every incident

when Bnei Yisrael sin in Sefer Bamidbar, we find a growing

strain in the relationship between Moshe Rabbeinu and the

people.  Not only do the people constantly complain to Moshe

about their plight in chapter 11, even his own brother and

sister criticize him in chapter 12!

     In chapters 13-14, the meraglim [spies] incite a national

rebellion calling for new leadership to take them back to

Egypt (see 14:1-5), while in chapter 16 (Parshat Korach) we

find yet another rebellion against the leadership of both

Moshe and Aharon.

     So, what went wrong?

     The first sign of this leadership crisis already surfaces

in the case of mit'avim (see 11:4-14), immediately after Bnei

Yisrael left Har Sinai.  Let's note Moshe's petition to God in

reaction to Bnei Yisrael's complaint about the stale taste of

the manna:

"... And Moshe pleaded to God: Why have You dealt so harshly

with Your servant, and why have I not enjoyed Your favor that

You have laid the burden of this people upon me?  I cannot

carry all this people by myself for it is too much for me.  If

you would deal thus with me, kill me rather..." (11:11-15).

     In contrast to the Moshe Rabbeinu that we were familiar

with from Sefer Shmot - who consistently defends Bnei Yisrael

before God when they sin, now in Sefer Bamidbar Moshe's

attitude appears to be quite the opposite -he would rather die

than continue to be their leader!

     Note as well the obvious textual parallels that highlight

this contrast.  Compare:

 *   "lama hareyota le-avdecha..." (Bamidbar 11:11) - with

     "lama hareyota la-am ha-zeh..." (Shmot 5:22)

    ["Why have you dealt so harshly with Your people - for

    what purpose have you sent me, for since I have gone to

    Pharaoh in Your Name, things have only become worse..."]

 *   "lama lo matzati chein be-einecha..." (Bamidbar 11:11) -

with

     "ve-ata im matzati chein be-einecha..."(see Shmot 33:13,16)

    ["And now, if I have found favor in Your eyes, let me

    know Your ways so I can find favor in Your eyes - and see

    that they are Your people... and how will I know that I

    and Your people have indeed found favor - when You allow

    Your Presence to travel with us..."]

and

 *   "If this is my plight [to lead them]- I'd rather die..."

                              (11:15)

   "If You forgive their sin [fine]... but if not erase me from

      Your book that you have written..." (see Shmot 32:30-32)

    [In the above comparisons, note as well the Torah's use

    of key phrases such as 'charon af Hashem', 'ra'a',

    'matzati cheyn be-einecha' etc.]

  Is it not ironic that after the incident of 'chet ha-egel'

Moshe is willing to die in order to save his nation (see Shmot

32:32), while now he would rather die than lead his nation!

In Sefer Shmot, Moshe was always 'sticking out his neck' to

defend Bnei Yisrael, while now he appears to have 'given up'.

  [Note Rashi on Bamidbar 11:28 where he quotes the Sifri that

   explains how Eldad's & Meidad's prophecy at this incident

   was that 'Moshe will die and Yehoshua will lead Bnei Yisrael

   into the Land instead'.  This Midrash suggests as well that

   the failure of Moshe's leadership already begins with this

   incident of the mit'avim and is not solely due to his sin at

  'mei meriva' in chapter 20. / See further iyun section.]

     This parallel, suggesting a possible flaw in Moshe

Rabbeinu himself, must bother every student of Chumash.  Could

it be that Moshe Rabbeinu reacted in an improper manner?  Is

it possible that the greatest prophet of all times, who

received the Torah and taught it to Bnei Yisrael, just 'gives

up'?

     Is Moshe Rabbeinu - who took Bnei Yisrael out of Egypt

and faithfully led them to Har Sinai - now unable to lead them

on the last leg of their grand journey from Har Sinai to Eretz

Canaan?

     To answer yes would be blasphemous, yet answering no

would appear to be rather naive.

TOO HOLY TO LEAD

     One could suggest that the contrast between Moshe's

reaction to chet ha-egel and his reaction to the mit'avim

stems from the motive behind each sin.

     Despite the severity of chet ha-egel, Bnei Yisrael's sin

was the result of a misguided desire to fill the spiritual

vacuum created by Moshe's absence.  [See shiur on Parshat Ki

Tisa.]  In contrast, the sin of the mit'avim seems to have

been totally physical - an uncontrollable lust for food

['hit'avu ta'ava'].

     Chet ha-egel presented an educational challenge that

Moshe Rabbeinu is willing to accept, i.e. to take this

misguided desire and channel it in the proper direction.

[Note commentators who understand the building of the mishkan

as a 'tikkun' for the misguided intentions that led to chet ha-

egel.]

     However, after the lustful sin of the mit'avim, Moshe

Rabbeinu simply 'gives up'.  He is unable to fathom how this

nation, after spending an entire year at Har Sinai, have

become so preoccupied with such mundane desires.  Moshe simply

does not have the educational tools to deal with such a low

level of behavior.  [In other words - Moshe was hired to be a

teacher, not a baby-sitter!]

     God's immediate reaction to Moshe's petition may reflect

this aspect of Moshe's leadership.  God finds it necessary to

take some of the ruach (spirit) from Moshe and transfer it to

the seventy elders (see 11:16-17).  God realizes that Moshe

must now share some of his leadership responsibilities with

elders who can possibly deal more realistically with this type

of crisis.

     One could suggest an additional insight.  In Sefer

Bamidbar, Moshe Rabbeinu could be considered 'over qualified'

or 'too holy' to lead the people.

  After spending some six months on Har Sinai, Moshe Rabbeinu

is on a spiritual level far higher than that of his nation.

It is not that Moshe Rabbeinu is incapable of leading, rather

the nation is on too low a level to benefit from his

leadership.  Quite simply, 'over-qualified' for the job.

[Iy"h, we'll return to this topic in our shiur on Parshat

Chukat.]

     Ultimately, Yehoshua will be chosen to lead Bnei Yisrael

into the Promised Land.  As the dedicated student of Moshe

Rabbeinu, and the experienced leader of his own tribe (and of

the entire army in the battle against Amalek), Yehoshua

possesses the necessary leadership qualities.  He is also

sufficiently 'down to earth', and therefore will be able to

lead Bnei Yisrael into the 'land'.

     The lesson that we can learn from this Parsha is

certainly not 'how to criticize' Moshe Rabbeinu.  Rather, it

should remind us when teaching - to keep in mind the emotional

needs of our students; and when studying - to keep in mind the

potential of how much we can gain from our teachers.

                  shabbat shalom

                  menachem

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FOR FURTHER IYUN

1.  See Shmot 34:30-35 in relation to the 'masveh' - the veil

- which Moshe wore after his descent from Har Sinai.

   How does this relate to the above shiur?

2.  Considering the parallel between Har Sinai and Gan Eden,

why do you think that the sin of the mit'avim ('ta'ava') is

significant?   [Relate to Breishit 3:6-8!]

3.  In relation to the Midrash quoted in the shiur on: 'Va-

yis'u me-har Hashem ....' (10:33) : 'ke-tinok ha-boreiach mi-

bet ha-sefer'

[like a child running away from school]

     Most children stay in school because they must.  Usually,

school attendance is not an outcome of total identification

with the importance of education, rather a result of parental

coercion.  A child's joy on the last day of school usually

does not stem from recognition of his academic achievements,

but more likely from his expectations for having fun during

vacation.  This, according to Chazal, was the level of Bnei

Yisrael after their year at Har Sinai.  They did not fully

appreciate the privilege of receiving the Torah.  Instead of

looking forward to transferring the ideals of the Har Sinai

into daily life in Eretz Yisrael, they were more interested in

just getting on with normal life, while 'running away' from

their spiritual obligations.

4.  Note how later on in Sefer Bamidbar, Moshe's initial

reaction to most every complaint is 'va-yipol al panav' - and

"he fell on his face"./ See meraglim, korach and mei meriva.

     Thus, Moshe's reaction to the mit'avim is not an isolated

event.  It opens an entire chain of incidents in which Moshe

Rabbeinu's leadership appears to falter, concluding with the

events of mei meriva (20:7-13) where God decides that Moshe

cannot lead Bnei Yisrael into the Promised Land.

    As we explained, the famous Midrash concerning the 'nevu'a

of Eldad and Meidad (the two elders who were not included with

the other seventy / read 11:26-29) reflects this connection

between Moshe's reaction to the sin of the mit'avim and his

ultimate fate of not entering Eretz Yisrael.  Even though the

Torah does not specify precisely what Eldad & Meidad had said,

the Midrash fills it in for us:

  "Moshe meit ve-Yehoshua machnisam la-aretz" - Moshe is going

  to die and Yehoshua will lead them into the Land (Rashi

  11:26).

    Although this interpretation is not the obvious 'pshat' of

these psukim (as we can discern from Moshe Rabbeinu's reaction

to Yehoshua's complaint / see 11:26-29), the Midrash may be

alluding to the overall pshat of this parsha in Sefer

Bamidbar.  In the very same 'parsha' where Moshe is unable to

deal with the mundane complaints of the people, the Midrash

already sees his ultimate inability to lead Am Yisrael into

Eretz Yisrael.

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