[Par-reg] Parshat Bhaalotcha - addiitonal shiur

Mon Jun 6 05:35:21 EDT 2011

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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

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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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