[Par-reg] Bhaalotcha - shiur #2
Menachem Leibtag
tsc at bezeqint.net
Wed Jun 11 19:18:50 EDT 2008
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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 BHA'ALOTCHA (shiur #2)
"CHALSHA DA'ATO SHEL AHARON"
Why was Aharon depressed?
The first Rashi in this week's Parsha deals with
this
question as he explains the juxtaposition between the
first
topic in Parshat Bha'alotcha - for Aharon to light the
Menorah
(8:1-5), and the last topic in Parshat Naso - the twelve
day
dedication ceremony of the Mizbayach (7:1-88):
"Why is the parsha of the Menorah juxtaposed to
‘chanukat
ha'nssiim’ (the special offering brought by the
princes of
each tribe)? - When Aharon saw the daily dedication
offering
by the 'nssiim', he became DEPRESSED, because neither
he,
nor his shevet, took part in this ceremony. - God
assured
Aharon saying: Do not worry, YOUR PORTION IS GREATER
than
theirs, for you are to light and attend to the MENORAH
every
morning and evening."
IS AHARON REALLY 'LEFT OUT'?
Ramban immediately questions the basic assumption
of this
Midrash (as quoted by Rashi):
"Could it be that Aharon is depressed because he felt
'left
out'? After all, each "nasi" enjoyed only ONE day of
special
attention, while Aharon was at the center of attention
during each of those TWELVE DAYS! Did he not offer all
of
the korbanot on each of those days, as well as the
ktoret
and korban tamid?
Furthermore, during the miluim ceremony (see
Vayikra
8:1-36) that preceded that dedication, he and his
children
enjoyed seven days of 'exclusive attention'. For what
possible reason could Aharon have felt 'left out'?
In this commentary, Ramban is unable to find a
satisfying
explanation of this Midrash according to "pshat".
Instead, he
suggests that the intention of the Midrash is not to
explain
the psukim, but rather to show a biblical source for the
Hasmonean revolt:
"Even though Aharon did not participate in the
dedication of
the mizbayach of the Mishkan, in the merit of his
descendants - the Hasmoneans - the mizbayach of the
Second
Temple will be dedicated. Furthermore, in
commemoration of
that event, a Menorah will be lit in every home, even
after
the destruction of the Temple "
(see Ramban 8:1).
One could suggest an alternative explanation of the
Midrash, without the need of limiting its significance
to the
events of the Hasmonean revolt.COALITION POLITICS The
opening
statement of the Midrash - "chalsha da'ato shel Aharon"
(Aharon became depressed) - requires explanation. [Note
that
Ramban had raised this question, but did not answer it
directly.]
Considering that Aharon is indeed at the center of
attention and very busy during each day of the
dedication
ceremony, why should he have become depressed?
To understand Aharon's reaction (according to the
Midrash) we must consider the political realities of his
predicament. Bnei Yisrael are about to leave Har Sinai
and
begin their journey to conquer and inherit the Land of
Israel.
Although Aharon is indeed a very key figure during Bnei
Yisrael's short stay in the desert, he is apprehensive
about
what will most probably take place once Bnei Yisrael
leave Har
Sinai. The focus of national attention will shift to the
excitement of military initiatives and political
enterprise.
Har Sinai, and maybe even the Mishkan, will soon be
'long
forgotten'.
Once the conquest of Eretz Canaan would begin, it
will be
the twelve "nssiim" (the tribal leaders) who will hold
the
highest positions of national leadership. They will
establish
economic policy; they will make treaties with foreign
dignitaries; they will make the speeches at national
gatherings; they will lead the nation in war. [In modern
phraseology, they will become the Ministers of Defence
and the
Treasury; Secretaries of State and Foreign Affairs.]
Thus, it is quite understandable why Aharon becomes
depressed. When he sees the attention that the twelve
"nssiim"
receive, he realizes the insignificance of his position
within
the emerging national leadership. What ministry post
will he
receive? In his own eyes, he may have begun to view his
job as
merely the "shamash" (a beadle/ attendant) taking care
of the
Mishkan. Indeed, a very technical job at best.
Will he have any influence lasting influence on the
nation? At best, he may possibly be appointed "sar
ha'datot" -
the Minister of Religion. Within a short time, Aharon
fears,
he will be distanced from national leadership.
AN IMPORTANT CABINET POST
Thus far, we have suggested a reason for Aharon's
depression (according to the Midrash). What is the
significance of God's consolation -that he will light
the
Menorah?
Although the Midrash is well aware of Aharon's
numerous
responsibilities in the Mishkan, it chooses specifically
the
Menorah to symbolize an additional aspect of his
national
duties, i.e. teaching God's laws to the people. This
double
purpose is mentioned in the blessing to Shevet Levi in
Parshat
v'Zot ha'bracha:
"They shall TEACH Your laws to Yaakov, and your
instructions
to Yisrael, they shall offer Your incense... and offer
the
'olah' ("kalil") on Your mizbayach..." (Devarim 33:10)
Once Bnei Yisrael will enter the land, teaching the
laws
of the Torah will become the PRIMARY duty of the Kohanim
and
Leviim. Since their work is divided into 24 week shifts,
the
average kohen or levi would find himself working in the
Mishkan only two weeks a year. Therefore, most of their
time
would be spent teaching and judging the people (see
Devarim
17:8-10). It was for this reason that their cities are
scattered throughout the twelve tribes of Israel (see
Bamidbar
35:1-8 and Yehoshua 21:1-40).
Thus, the Menorah may symbolize specifically this
duty of
the Kohanim - "chinuch", teaching. If the purpose of
the
Menorah is to spread light, then the purpose of the
kohanim is
to spread Torah to the entire nation. This understanding
can
explain why Aharon is consoled when told that it is his
job to
light the Menorah.
If we continue with our parallel to the realm of
national
politics, one could explain that Aharon and his "shevet"
are
consoled - for they are given a responsibility similar
to the
control the Ministry of Education and Justice (in
addition to
the Ministry of Religion) - a cabinet position no less
important than any other!
shabbat shalom,
menachem
==================================
FOR FURTHER IYUN - PART II:
1. According to pshat, one could suggest a simple reason
for
the juxtaposition of these two parshiot?
Notice that the final psukim of perek 7, which
summarize
the korbanot brought by the nssiim, are actually
referring to
the first day of the dedication ceremony when all the
nssiim
brought their korbanot together, at the same time (read
7:10-
11 carefully!). Furthermore, 7:89 - the dibur to Moshe -
also
takes place on the first day.
Therefore, Bha'alotcha opens in the 'afternoon' of
the
first day of the dedication of the Mishkan. The only
avodah
left, which did not begin in the morning, is the
lighting of
the Menorah, for it is lit "m'erev ad boker" - from
evening to
morning! This may explain why this mitzvah is included
at this
time.
2. Compare this juxtaposition between the dibur to Moshe
(7:89), and his relationship to Aharon (8:1-5) and the
Nsiim
(7:1-88) to the psukim which describe Moshe descent from
Har
Sinai- according to Shmot 34:29-32!Relate this to the
connection between Har Sinai and the function of the
Mishkan!
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