The completion of the Menorah had to come specifically through Hashem

As we wrote in Chamudei Shai on Parashas Terumah, the completion of the Menorah had to come specifically through Hashem because of the western lamp, which contained an open miracle from Heaven. The lamp was lit every day, yet it never burned out. Thus Hashem, so to speak, kindles light within the Menorah, just as Aharon, and his sons after him, lit the Menorah each day. Hashem “participates” in the flame of the Menorah.

Therefore, the Menorah had to be fashioned through a partnership between human beings and Heaven: by Moshe Rabbeinu together with the assistance of Heaven. This is an eternal covenant.

The western lamp is testimony that the Shechinah rests upon Klal Yisrael. We know that Hakadosh Baruch Hu has no need for the light of the Menorah. He commanded us to make the Menorah and kindle its lamps only in order to honor us with a sign that He is with us. We must always remember that the Shechinah rests continually upon Klal Yisrael; even when the Menorah is not physically before us and we cannot see the testimony to this, the Shechinah nevertheless always rests upon Klal Yisrael, always.

With Hashem’s help, may we merit to see the Menorah lit once again swiftly in our day, Amen.

II

Hashem acquires and transfers the Leviim

Our parashah states:

וָאֶתְּנָה אֶת־הַלְוִיִּם נְתוּנִים לְאַהֲרֹן וּלְבָנָיו מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת בְּנֵי־יִשְׂרָאֵל בְּאֹהֶל מוֹעֵד וּלְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל וְלֹא־יִהְיֶה בִבְנֵי יִשְׂרָאֵל נֶגֶף בְּגֶשֶׁת בְּנֵי־יִשְׂרָאֵל אֶל־הַקֹּדֶשׁ׃ (במדבר ח, יט)

“And I have given the Leviim as a gift to Aharon and his sons from among Bnei Yisrael, to perform the service of Bnei Yisrael in the Ohel Moed (Tent o Meeting), and to atone for Bnei Yisrael, so that there shall not be a plague among Bnei Yisrael when Bnei Yisrael approach the Sanctuary.” (Bamidbar 8:19)

Rashi comments: “The expression ‘Bnei Yisrael’ is stated five times in this verse to make known His love for them, for their mention was repeated [five times] corresponding to the five books of the Torah.” This is from Bereishis Rabbah.

The Ohr Hachaim Hakadosh writes that this is a drush (homiletic interpretation) and explains all five mentions of “Bnei Yisrael” in this verse according to the plain meaning. See there the difficulty he raises regarding the doubled expression “And I have given (va’etnah) the Leviim as a giving (nesunim).” Likewise, several verses earlier (ibid 19) it says: “For given over (nesunim), given over (nesunim), are they to Me from among Bnei Yisrael; in place of every firstborn of Bnei Yisrael have I taken them unto Me.” Likewise, the next verse says, “For mine is every firstborn among the children of Israel, among man and beast; on the day that I smote every firstborn in the land of Egypt, I sanctified them to Me.”

There is an act of kinyan (acquisition) performed upon the Leviim

Hakadosh Baruch Hu thereby demonstrates that all the firstborn of Bnei Yisrael belong to Him ever since the night of the redemption from Egypt. He sanctified all the firstborn of Bnei Yisrael at the time of Makkas Bechoros (The Plague of the Firstborn) to be consecrated to Him. The verse says: “And I took the Leviim in place of every firstborn among Bnei Yisrael.” There is an act of kinyan (acquisition) here, an actual taking. Aharon HaKohen was required to wave all the Leviim, as the verse says: “You shall wave them as a wave-offering to Hashem.”

Did he physically lift them, as a kinyan hagbahah (an acquisition through lifting), or not? Or did he cause them to move, as a kinyan meshichah (an acquisition through pulling), as most commentators understand? There are different approaches regarding how the kinyan was performed. At any rate, Aharon was required to perform a kinyan and transfer the holiness from the firstborn to the Leviim.

Hakadosh Baruch Hu assists in effecting the kinyan

In my humble opinion, by way of derash (homiletic interpretation), Hashem assists in conducting this kinyan, this transfer of holiness from the firstborn of Bnei Yisrael to the Leviim. For, on the one hand, the verse says, “And I took.” Hashem is testifying about Himself that “I took the Leviim in place of every firstborn among Bnei Yisrael.” But, on the other hand, the previous verse says, “And I have given the Leviim as a gift to Aharon and his sons.” That verse mentions “Bnei Yisrael” or “from among Bnei Yisrael” five times.

Five symbolizes the form of a hand. That is, Hashem hands over, as it says: “And I have given the Leviim as a gift to Aharon and his sons.” The hand of Hashem, so to speak, grants Aharon the exchange: Leviim in place of the firstborn. Hashem assists in performing the kinyan, in conducting the “exchange,” the transition from the state of “every firstborn among Bnei Yisrael is Mine… I sanctified them unto Me” to the state of “I took the Leviim in place of every firstborn among Bnei Yisrael.”

The firstborn remained holy until the sin of the golden calf. Thus, the Sforno on our verse says: “‘To atone for Bnei Yisrael’— [the Kohanim did this] by receiving the tithes from Bnei Yisrael, which enabled the Kohanim to serve Hashem and atone for Israel, who were all implicated in the sin of the golden calf.” The firstborn lost the “holiness of the firstborn” through the sin of the golden calf. And now, every time Klal Yisrael gives their tithe to the Leviim, the Leviim bring them atonement for that sin.

III

Parashas “Vayehi binso’a ha’Aron” (“And it came to pass when the Ark traveled”) corresponds to the Aron Ha’Bris (Ark of the Covenant) that goes out with us to war to protect us

The section of “Vayehi binso’a ha’Aron” is bracketed by inverted letter nuns. Rashi explains: “He made signs before it and after it, to indicate that this is not its proper place. Why, then, was it written here? In order to separate one calamity from another,” etc.

There is another opinion that the section of “Vayehi binso’a” is bracketed by the letter nun in order to indicate that it is a sefer unto itself. “Rebbi says: ‘It is not for that reason (namely, to separate one calamity from another), but because it is an important sefer unto itself.’” According to this approach, the two verses of the “Vayehi binso’a” section form an independent book, and therefore, there are actually seven books in the Books of Moshe.

In my humble opinion, one may suggest a central idea, in the category of a “supreme Torah connection,” by which both opinions branch out from the same place. Namely, that this portion, which serves to separate and divide between one calamity and another, is a book of immense importance for the protection of the Jewish people, corresponding to the Aron, which carries the broken pieces of the First Tablets and which awakens us to teshuva (repentance) and which went out with us to battle for protection and victory. For this reason, when the Aron traveled, Moshe Rabbeinu would say: “And it came to pass when the Aron journeyed, Moshe said: ‘Arise, Hashem, and let Your enemies be scattered, and let those who hate You flee before You.’” These verses are the “Sukkas Shalom,” the so-called “shelter of peace” providing protection for Bnei Yisrael at all times and in every place. The section of “Vayehi binso’a ha’Aron” describes the journeys of Bnei Yisrael. Bnei Yisrael traveled forty-two journeys during the forty years in the wilderness. It is brought in the sefarim hakedoshim (holy books) on Parashas Masei that the journeys in the wilderness serve as preparation for all the future journeys of the Jewish people throughout the world and throughout all times, both collectively and individually.

The allusions in the inverted nuns

It is possible that the inverted nuns surrounding the section of “Vayehi binso’a” allude to the Cloud of Hashem, which is secret of the Shechinah that constantly travels with us, throughout all the journeys of Bnei Yisrael, in every place and at every time. The section preceding “Vayehi binso’a ha’Aron” discusses the Clouds of Glory and the journeys of Bnei Yisrael. The Clouds of Glory were the protection that surrounded and enveloped the one nation in the land, against the 70 (ע – ayin) nations of the world. All of this is actually alluded to within the very word for cloud, ע׳נ׳ן (anan), which contains two nuns, corresponding to the two inverted nuns that protect against the seventy nations, and they are the very “Shelter of peace” that guards His people, the Jewish people, forever.

The Jewish people’s “book” of protection against the nations of the world

One may further suggest that the two verses of the “Vayehi binso’a” section contain nineteen words, whose numerical value equals “goy,” alluding to the fact that this is the sefer of protection for the one nation in the land against the seventy nations outside.

The “sefer” of “Vayehi binso’a ha’Aron” accompanies Klal Yisrael wherever they go as protection against every evil occurrence, from enemies and haters who seek to harm the Jewish nation. The section of “Vayehi binso’a ha’Aron” is an eternal covenant of defense and protection, that Hashem Yisbarach promises us for whenever we are in the category of “wandering and unsettled,” in every place and at every time, even in a situation of concealment within concealment where we do not perceive the hand of Hashem and His hashgachah pratis (Divine providence) except in hindsight, after His salvation. And this is what the “inverted Nun” points to: that we only see the Divine assistance “in reverse,” meaning, looking backward, [in a manner of: “You shall see My back, but My face shall not be seen.” Understand this well].

IV

The connection between our parashah and the dispute regarding whether fowl may be mixed with milk

Our parashah has a connection to the dispute regarding whether the meat of fowl may be mixed with milk. The Mishnah in Maseches Chullin (113a) presents the opinions of Rabbi Akiva and Rabbi Yosi HaGelili. Rabbi Akiva and Rabbi Yosi hold that the meat of fowl is not prohibited by Biblical law. The Gemara in Maseches Shabbos (130a) addresses this dispute and states that the prohibition against eating the meat of fowl with milk is not of Biblical origin, but of rabbinic origin. Why do we say it is not of Biblical origin? Because the Torah says, “You shall not cook a kid in its mother’s milk,” and a bird does not nurse. Why, then, did the Sages prohibit it? What was the original basis to prohibit the meat of fowl?

The clue is found in the episode of the slav (quail). In my humble opinion, there is a source for this in our parashah. In Parashas Beha’aloscha, Klal Yisrael complained that they wanted meat, and Hashem provided them meat in the form of the slav. Hashem promises them meat, and the slav is referred to as “meat.” For example, in 11: 33, it says: “The meat was still between their teeth.” We thus see that the meat of fowl possesses significance and is treated as meat. Since the Torah refers to it as meat, that could be the foundation for a Rabbinic prohibition against cooking it with milk, so that it doesn’t mistakenly lead to cooking the meat of sheep or cattle with milk, which is under the Biblical prohibition of “You shall not cook a kid in its mother’s milk.” This prohibition is mentioned in the Torah three times, and from this we learn that it is forbidden to cook meat with milk, forbidden to eat such a mixture, and even forbidden to derive benefit from it. But since fowl is not a species that produces milk, the strict Torah prohibitions may not apply. Nevertheless, since the Torah refers to the slav as “meat,” it is possible that the Sages enacted a decree forbidding eating poultry with dairy because of the important status that the Torah grants fowl, treating it like meat.

See this wonder! Even though the episode of the quail represents a negative moment in our history for which we were punished, we can still derive words of Torah from it.

Maharal Tzintz

Parashas Beha’aloscha

It is stated in our parashah (10:29):

וַיֹּ֣אמֶר מֹשֶׁ֗ה לְ֠חֹבָב … נֹסְעִ֣ים אֲנַ֗חְנוּ אֶל־הַמָּקוֹם֙ אֲשֶׁ֣ר אָמַ֣ר ה‘ אֹת֖וֹ אֶתֵּ֣ן לָכֶ֑ם לְכָ֤ה אִתָּ֙נוּ֙ וְהֵטַ֣בְנוּ לָ֔ךְ כִּֽי־ה‘ דִּבֶּר־ט֖וֹב עַל־יִשְׂרָאֵֽל׃

“And Moshe said to Chovav… ‘We are journeying to the place of which Hashem said: I shall give it to you. Come with us and we shall treat you well, for Hashem has spoken good concerning Israel.’”

According to the plain meaning of the verse, Moshe is offering Yisro the opportunity to join them in their journey to the Promised Land and to have a share in it along with the Jewish people. However, Rabbeinu, the Maharal Tzintz, argues that there are many nuances (questions) in this verse. Rabbeinu does not detail what they are, so let us attempt to identify some of them ourselves.

The questions:

a. Why did the verse include the lengthy elaboration, “for Hashem has spoken good concerning Israel”?

b. Could Yisro, who was not among those who went out of Egypt, actually be offered a share in “the good that Hashem would give the Jewish people,” meaning, that he would inherit a portion of the Land? After all, he was not one of those who left Egypt [who were the ones legally entitled to inherit the Land]?

c. The wording “Come with us and we shall treat you well” implies an immediate benefit, whereas the “good” under discussion is something future-oriented, taking place only when they eventually enter the Land.

Rabbeinu’s explanation of this verse

Rabbeinu raises a difficulty regarding Megillas Rus. It says in the Megillah (2:19): “And she said: ‘The name of the man with whom I acted today is Boaz.’” The Sages ask: Did Rus perform kindness for Boaz? Was it not Boaz who performed kindness for Rus, allowing her to glean from his field, extending kindness to her, and caring for her? Why then does the verse say, “with whom I acted”? From this, the Sages derived that “more than what the householder does for the poor person, the poor person does for the householder.” In other words, the benefit the householder receives from giving and bestowing goodness upon the poor person is greater than the benefit received by the poor person himself. Therefore, it is considered as though Rus did a favor for Boaz.

Rabbeinu explains these words based on the well-known concept brought many times in the Zohar, that through an awakening from below (isarusa d’lesata), there comes an awakening from Above (isarusa d’le’eila), meaning that Hakadosh Baruch Hu does not “awaken” and begin to bestow abundance upon the creations below until they themselves first awaken the matter from below. For example: when a person arouses himself to study Torah, Hakadosh Baruch Hu then bestows upon him an abundance of Torah from Above.

Since every abundance (shefa) that comes from Heaven requires an isarusa d’lesata, therefore when Hakadosh Baruch Hu, Who is good and bestows good, wishes to grant of His goodness to Bnei Yisrael, Bnei Yisrael themselves must first awaken within themselves the attribute of bestowing goodness upon others. They themselves must do good for someone else. Only after there is an “isarusa d’lesata” in the attribute of goodness does Hakadosh Baruch Hu awaken His own attribute of goodness and bestow the goodness He wishes to grant to His creations. Therefore, Rus said: “I acted with him.” I caused good to come to Boaz by giving him the opportunity to bestow kindness upon me, and now he will be able to receive the abundance designated for him from Heaven.

Based on the above, Rabbeinu resolves our verse. Moshe says to his father-in-law: “Come with us now and we shall treat you well. We will do what is necessary for your benefit, because Hashem has spoken good concerning Israel,” meaning that Hashem desires to bestow goodness upon Bnei Yisrael and give them the Land. However, for the promise to materialize, Bnei Yisrael must initiate an isarusa d’lesata. Bnei Yisrael must themselves bestow goodness upon converts, and through this they will awaken upon themselves Hakadosh Baruch Hu’s attribute of goodness and thereby receive the promised good. Accordingly, the explanation of the verse is: “We are journeying to the place of which Hashem said, ‘I shall give it to you,’” and in order for us to be worthy of receiving this promise, we want [you to] “come  with us and we shall treat you well,” right now, immediately, and not necessarily only upon entering the Land, “for Hashem has spoken good concerning Israel.” That is, this goodness will come to us from Heaven only after we ourselves awaken below to do good for others. Therefore, through our doing good for you, the good will come to Bnei Yisrael!

From the words of Rabbeinu we emerge with the conclusion that the finest and most worthwhile thing that exists is: to do good for another person!