THE HIDDEN "SO" IN BEHALOTSECHA CONNECTING TO THE LIGHT OF CREATION

THE HIDDEN “SO” IN BEHALOTSECHA

 

At Shul on Shabbat I heard from Rabbi Aurbach, he brought it down in the name of the Malbim :

You will note something fascinating about creation on each day where it says G-d created, it says thereafter it was so.... but hang on it does not say this on the first day where G-d created the light and when he created birds and fish... in our portion when Aaron lit the Menorah it hints to something amazing it says after he lights, it says, he did so, and then it goes on to tell us he lit the Menorah - the double talk is a hint.   The Lesson at creation the light on the first day was a hidden light, a light reserved for the righteous - the light of the world to come, it does mannifest itself in various ways, but largely it is hidden. The Menorah light in the middle burnt continously it was not of the normal light we experience on earth everyday from the Sun, it was a light from the spiritual world. The other days of creation indicate creations that are clearly visible creations (apparent ) thus the words in Genesis - it was so! Amazing Stuff!!

 

Genesis Chapter 1

DAY 1 LIGHT

V5

And G-d called the light day, and the darkness He called night, and it was evening and it was morning, one day.

Note there is no " and it was so"?

DAY 2 SKY AND SEA

V7

And G-d made the expanse and it separated between the water that was below the expanse and the water that was above the expanse, and it was so.

DAY 3 EARTH AND PLANTS

V9

 And G-d said, "Let the water that is beneath the heavens gather into one place, and let the dry land appear," and it was so.

V11

And G-d said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so.

DAY4 SUN STARS AND PLANETS (USE LIGHT)

V15

 And they shall be for luminaries in the expanse of the heavens to shed light upon the earth." And it was so.

Day 5 BIRDS AND FISH (USE SKY AND WATER)

It does not say “and it was so” for the fish and birds on day 5, but there is a mention of and it was so regarding these creatures as food in verse 30 of chapter 1 of Genesis.

 

And G-d said, Let the waters bring forth abundantly the moving creatures that hath life, and fowl that may fly above the earth in the open firmament of heaven.

And G-d created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and G-d saw that it was good.

And G-d blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

And the evening and the morning were the fifth day.

 

DAY 6 ANIMALS (USE LAND)

And G-d said, "Let the earth bring forth living creatures according to their kind, cattle and creeping things and the beasts of the earth according to their kind," and it was so.

NUMBERS CHAPTER 8 V 3 on Aaron and the lighting of the Menorah

Aaron did so; he lit the lamps toward the face of the menorah, as the L-rd had commanded Moses.

Amazing Aaron,  we know he lit the Menorah from the second part of the sentence already, the fact the verse says he did "so" informs us this LIGHT was specially connected to DAY 1 of creation! It was the spiritual light manifest in this world

Have a good one
Michael

Jewish Torah Summary Parasha Behlotsecha

BS”D

 

BEHA’ALOSCHA

BRING LIGHT INTO THE WORLD

The Menorah had seven lamps, Rabbi Tanchuma compares these to 7 lights, to the lights in the Solar system spoken about in Jewish thought are the Sun; Moon; Mars; Mercury; Jupiter; Venus; Saturn (excludes the blue cold planets Neptune, and Uranus, and of course Earth itself )  I also found a foot note that references each light  corresponds with a day of creation.

At Shul on Shabbat I heard from Rabbi Aurbach, I think he brought it down in the name of the Malbim :
You will note something fascinating about creation on each day where it says G-d created, it says thereafter  it was so.... but hang on it does not say this on the first day where G-d created the light... in our portion when Aaron lit the Menorah it hints to something amazing it says after he light it is says, he did so.  The Lesson at creation the light on the first day was a hidden light a light reserved for the righteous - the light of the world to come, it does mannifest itself in various ways, but largely it is hidden.  The Menorah light in the middle burnt continously it was not of the normal light we experience on earth everyday it was a light from the spiritual world.  The other days of creation indicate creations that are visible in the world thus the words in Genesis - it was so! Amazing Stuff!!

http://ohr.edu/this_week/torah_weekly/2639:

Heaven’s Name

 

“…When you kindle the lamps, the seven lights shall cast light toward the face of the Menorah.”

 

In the name of Heaven it seems that almost as much blood as rain has soaked the earth.

 

Self-righteous fanatics from the Spanish Inquisition to Al Quaeda have invoked the name of Heaven to justify their atrocities. The Nazis believed that their obscene horror-show was the Divine Will, and the Catholic Church was right behind them in their acquiescence and not-so-passive complicity. Moslems murder Christians, Hindus murder Moslems, Catholics murder Protestants and Sunnis murder Shiites—and vice versa — all in the name of Heaven.

 

In 1646, after the Civil War in England, Mathew Hopkins, the self-proclaimed "Witchfinder General" led a terrifying purge that relied on testimony extorted by means of “ordeal.” This featured torture of the most horrific nature including hot pincers and the thumbscrew.

 

All in the name of Heaven.

 

“…When you kindle the lamps, the seven lights shall cast light toward the face of the Menorah.”

 

Rashi tells us that “The face of the Menorah” means the ner ma’aravi, the middle of the seven lights. The wicks of the three flames on either side of the ner ma’aravi must incline and “cast light” toward this central light. If so, why does the Torah say, “the seven lights shall cast light”? It should say,” the six lights shall cast light toward the face of the Menorah” – the ner ma’aravi.

 

Six represents the mundane and the workaday. Seven represents Shabbat; Shabbat is not so much the end of the week as the week’s end — its goal and purpose. The six lights pointing toward the central flame teach us to orient all our actions towards the center, towards Heaven.

 

When the Torah says that all seven lights should cast light on the center, it means that even the center must face the center; it’s all too easy to justify anything and everything “in the name of Heaven.” We must be sure that the things that we do in the name of Heaven should be worthy to bear Heaven’s name.

 

· Heard from Rabbi Menachem Goldberger in the name of the Mei Shiloach of the Ishbitzer Rebbe

 

In the Midrash Tanchuma we learn that Aaron was worried his tribe would not be invited to bring a gift in honour of the Mishkan, as in Parasha Naso all the tribes apart from the Levites contributed gifts for the Mishkan and Aaron thought he would not be commanded to represent the Levites due to his role in the Chait Ha Egel, on the contrary the Levites' role in siding with Moshe after the sin - for the sake of G-d earned them the Priesthood service.  G-d selected them to come even closer than the other tribes, they earned the right!  This week I was thinking why Judaism is not a religion about converting people, why because G-d selected us to be a light to the nations due to the deeds of our forefathers – it was earned, you are a light through what people see you do, to come close and inspire takes a lot of work there are no less than 613 commandments compared to 7 for other nations, in fulfilling these vast arrays of commands is where we earn the right to be called a light and a small holy nation of priests. That right is earned only when the Priest is held to a higher standard, they as leaders wield much power and influence.  If the examples they set are not of the humblest and purest (symbolic of crushed olive oil), well then darkness as opposed to light is the result.   We must be aware of it and act appropriately but if we G-d forbid do not adhere  to what we as Jews undertook at Sinai to do, we G-d forbid throw away the yolk of heaven, darkness and death will result –closeness to G-d is earned through dedication and service to G-d, that is why we make a converts life particularly difficult – they need to understand these responsibilities and this lifestyle is not for “sissies”, as a convert in my community once told me.

The responsibility  that are required in order for a Jew to be a light are tremendous – if one takes these matters lightly you may find you step over the border and we know what happened to Nadav and Avihu  holy individuals that did not adhere to the rules - death resulted.  G-d showed us he wants to be sanctified, but you don’t just walk into the Palace unprepared, it takes training and effort in fact the Levites started training for the service at the age of 25 and only started to serve in the temple or Mishkan at the age of 30.  The period of direct service ceased at the age of 50. That is not to say that anyone cannot come close to the divine, G-d is the creator he loves all his creations, and longs that they find a closeness with and to him and have will to connect to him, but to earn the right to be a holder of the light the Menorah requires dedication to be pure and holy a life of service, so that your very deed and actions will influence all those who look up to you in a positive way, for this a person is selected and only when they are ready – Moses was an old man already when G-d first appeared to him in the burning bush and sent him to Redeem Israel

Ohr Somayach Institutions

http://ohr.edu/this_week/torah_weekly/5176:

"In your lighting..." (8:2)

Once there was a rich nobleman who had a friend who was a simple labourer. The rich man told his friend that he would eat in his home. The labourer did not stint in preparing his home to the maximum of his ability. He cleaned and arranged his meagre furnishings, set the table as lavishly as he could, and lit candles to welcome his friend. As it grew dark, the labourer went to the window and saw rising on the horizon a glow. At first, he thought it was the setting sun, but as the sky darkened, the glow continued to get brighter. Suddenly, his friend the nobleman appeared on the crest of the hill with a large group of servants all carrying torches. These torches were so bright that they lit up the night as though it were day. When the labourer saw this entourage approaching his cottage, he turned and looked at his room. The candles that he had arranged paled into insignificance in the glow of the torches that approached his home. Quickly, he extinguished the candles and hid the candlesticks in a drawer. The nobleman entered his cottage and saw the darkness and said, "Were you not expecting me tonight?" "Yes, I was," said the labourer. "Why did you kindle no lights?" enquired the nobleman. "I did," replied the other, "but when I saw the wonderful blaze of lights from the torches of your servants, I was ashamed and hid my candles away."

On hearing this, the nobleman dismissed all his attendants and said, "Tonight I will dine only by the light of your candles so you will see how dear they are to me."

People often ask why G-d gave us so many commandments.

Altogether, there are 613. It’s true, however, that not all of them can be performed by everyone. For example, there are mitzvot that only kohanim can do. There are those that only levi’im can do, ones that only women can do, as well as mitzvot that can only be done when the Beit Hamikdash exists. Nevertheless, that still leaves a tremendous amount of mitzvot.

Why does G-d need me to do all these things? What possible benefit is there to the Creator of the World if I put on tefillin, or if I love my neighbour as myself? Whatever little light I can shine into this world is infinitesimal compared to His Light. How can the little light that my kindness generates compare with G-d’s eternal kindness in creating the world and giving me the opportunity to exist and create a relationship with Him? Isn’t my little light swamped completely by His light?

This is exactly how Moshe felt when he entered the Sanctuary. When Moshe went in there he found the Sanctuary bathed in radiance of the Shechina, the Divine Presence. Moshe wondered how the poor earthly lights of the menorah could radiate any light. He thought they would be overpowered by the brilliance of the Shechina.

What possible use could G-d have for the wicks and oils of mere mortals?

G-d spoke to Moshe using the first word of this week’s Torah portion, "Beha’alotcha". This word is usually translated as "When you light"; however it can also mean "In your elevation." G-d was telling Moshe that the mitzvah of the menorah would elevate him. And so it is with all the mitzvot. Every mitzvah is a chance to become spiritually elevated.

The Torah is 613 ways to become closer to G-d.

PESACH SHENI

The chapter teaches us about those that wanted to offer a Korban (the Pesach offering) but could not do so on the 14^th of Nisan for various reasons like having touched a dead body as a result during Pesach time when they were impure and were forbidden to bring the offering in this state, or if they lived to far away and could not get to the temple on time, in his kindness Hashem gives them an opportunity to bring an offering a month later, we call this day Pesach Sheni. (The second Pesach).

Rabbi Aurbach taught on this subject, what should a man be jealous of, not to have more or finer houses or cars, but this attribute should be used to be jelous of those who come close to G-d by performing Mitzvot!

http://ohr.edu/this_week/torah_weekly/3932

“We are contaminated by a human corpse; why should we be diminished by not offering G-d's offering in its appointed time?” (9:7)

A man goes into a shop to buy a watch. His eye settles on the glint of gold and he takes a fancy to a fake Rolex. The owner of the shop says, "Don't take that thing. It's rubbish. In six months it's going to be asking you the time. Take this one instead. True it doesn't look much on the outside, but it will last you for more than a lifetime."

But the buyer insists in spite of all on the fake Rolex so the storeowner says, "Okay, if that's really what you want – take it!"

“We are contaminated by a human corpse; why should we be diminished by not offering G-d’s offering in its appointed time?”

There's something strange about the above verse.

The group of people who complained about not being able to bring the korban Pesach said that the reason they were unable to do so was because they were contaminated. So why then should they ask, "Why should we be diminished?", meaning "Why should we be left out?" Didn't they already answer their own question? Because they were contaminated?

The answer is that their question was not a question at all, it was a cry from the heart. And through this cry from the heart an entire section of the Torah not given at Sinai was written into the Torah – the mitzvah of Pesach Sheni, a second chance to bring the korban Pesach.

What a person truly desires, G-d gives that person.

One of the ways that G-d interfaces with His creation is the characteristic called Hod. The week of the counting of the Omer that contains Pesach Sheni is the week of Hod.Hod is connected to the verb l'hodot' –"to admit"; meaning that G-d “admits” to what is in the heart of a person; that G-d will grant what a person really wants if his desire is authentic.

The Avnei Nezer asks why Amalek deserved the punishment of total obliteration. He answers that Amalek truly desired, in his heart of hearts, the removal of the Jewish People from existence. So G-d, so to speak, said, "Fine, you don't want the Jewish People to exist, so I will behave towards you as they don't exist; and seeing as the entire Creation was for the purpose of the Jewish People to observe the Torah, therefore there is no reason for the Creation to exist – in which case – you don't exist.

When Rabbi Akiva saw that water had carved a channel in a stone he reasoned that if something as soft as water could shape something as hard as stone, surely the Torah – which is as hard as iron – could shape his heart which was mere flesh.

Rabbi Akiva's feeling was, "Am I worse than a stone? Why should I be diminished?" Not having Torah was impossible to him. That feeling expressed from the deepest place of his heart brought a forty-year-old man who had never learned a thing in his life to be the father of the Oral Torah.

The nature of Hod is both frightening and exhilarating. Frightening, because it means that if our minds and hearts are full of superficial desires G-d will let us buy that fake Rolex.

And exhilarating, because if we really want Torah, then like Rabbi Akiva and those people who missed out on the korban Pesach, G-d will turn the world over for us.

 

Ch9 v15 . On the day the Mishkan was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning.

We learn about the Clouds that went with the people by day this miracle gave the Israelites shade from the hot sun, and directions and signals on when to travel or settle.  The fire by night gave the Israelites light to see and warmth from the cold night air. 

 

 

 

SOUND THE TRUMPETS

We learn of the Silver trumpets used to summon the leaders the people to assemble, to inform the people to travel, or to warn them of pending war.  These trumpets were also blown on the festivals.

http://ohr.edu/this_week/torah_weekly/1708

Shout!

"When you sound the second teruah" (10:6)

I’m not a great fan of ball games.

It always mystified me why they engender such emotion and devotion. One thing is for sure though, the experience of being in a crowd of 50,000 people who have just witnessed a winning goal/pitch/run (please supply appropriate favourite game) is an awe-inspiring experience.

Sound and emotion are very closely linked. When we feel great emotion we are likely to let out a great cry or whoop, depending on the occasion. And the reverse is also true. A great and loud sound stirs us emotionally. It reaches both beyond and beneath the conscious mind.

The question is what do you get excited about? What makes you shout and scream?

This week’s Torah portion speaks of the teruah, a loud blast of a trumpet. The teruah was used to gather people together for public proclamations, in times of war, or for the festivals. It was used to awaken people to pray at times of national distress. In our times, every day for a month before Rosh Hashana we blow the shofar to awaken ourselves from the slumber of self-complacency and re-dedicate our lives to spirituality.

In the Holy Temple, the kohanim would hold lotteries for the different types of service of that day. The lottery would be announced and the kohanim would rush to the location of the forthcoming lottery. This sudden frenzy would cause quite a disturbance. The question arises: Why didn’t they do all the lotteries at the same time and minimize the disturbance? The answer is that they wanted the disturbance. The service of G-d demands disturbance! We need to disturb the humdrum of our lives and make a big noise about serving G-d.

When those incorporeal spiritual beings that English translates, erroneously, as "angels" praise the greatness of G-d, they do so with a "mighty tumultuous sound." It doesn’t say that they praise G-d with sound, or even a tumultuous sound; it says a "mighty tumultuous sound." When it comes to G-d, there must be a great tumult, for that demonstrates that the only thing that’s worth getting excited about is G-d.

When we feel joy, we should shout to G-d. What’s the point of having a band at a wedding and all that noise? To show that we are going wild over the greatness of G-d!

Shout to G-d when you have good health! And shout to Him when you need a cure! Pour out you heart to G-d! When we say Shema Yisrael, when we proclaim His Oneness, shout it out loud!

The more excited we get about G-d, the more we shout, the more we will come to know Him in our lives and in our hearts.

• Source: based on Rabbi Avigdor Miller

 

We see before G-d informs us of another big failure by the Jewish people we find the below uplifting Passuk

http://ohr.edu/this_week/torah_weekly/4780

“And when the aron travelled…” (10:35)

Every person who believes in G-d faces times in his or her life when their belief is challenged.

Something happens that makes us feel that G-d has deserted us; that He's not there anymore or we've done something to cut ourselves off from Him.

If you look at this week's Torah portion in a Sefer Torah you'll find a message of hope for all of us who have ever felt like that.

Even if you can’t read Hebrew you’ll notice that there is a small passage separated from the rest of the text by two upside down letters. Nowhere else in the Torah will you find inverted letters. What is the hidden message of this anomaly?

The inverted letters are “noons”. Noon is the first letter of the word “nafila” which means “fall.”

“And when the aron travelled…”

When we go against the Will of the G-d, we fall spiritually. G-d then distances Himself from us: Our withdrawal provokes his withdrawal. He “travels” away from us. The traveling of the Ark symbolizes G-d ‘traveling’ away from the Jewish People when they sin.

When you invert a letter, it points in the opposite direction. It looks back. In the The Song of Songs, G-d is compared to a deer: “My Beloved is like a deer.” (1:9)

When a deer runs away, it always turns to look back. When G-d “runs away” from us, He, like the deer, is always “looking back” to see how we are. He is always looking out for us even as He distances Himself from us.

This is the symbolism of the backward-facing noons. Even in a time of nefila, of spiritual decline, G-d is looking backward “over his shoulder” watching out for us.

Similarly it says in the Song of Songs that “G-d is watching us from the windows, peeking out at us from between the cracks.” (1:9) When someone watches you from a window, not only can they see you, but you can see them. When they look at you from between the cracks you don’t see them.

There are times when we can’t see G‑d in our lives, when we feel that He has “run away”. However, we should know that He is still peeking out from between the cracks of this world, watching and guarding our every move.

• Sources: Rabbi Yonatan Eibeshutz in Ahavat Yonatan as heard from Rabbi C. Z. Senter

 

THE FALL

 

CAUTION : THE DANGERS OF OUTSIDE INFLUENCES !!!

“The rabble that was among them (the Children of Yisrael) cultivated a craving…” (11:4)

We also see the dangers of having people who are a bad influence in our midst, again those who bring darkness and death as opposed to light, sometimes out of ignorance,  we are taught the rabble were the Erev Rav the mixed Egyptian multitude were referred to  who were so keen to join the Jewish people after seeing G-d’s might and miracles instigate complaints as they lust for meat and vegetables  - losing sight of all the kindnesses Hashem was doing  and had done with them during  and before their Travels, claiming that in Egypt food was free was crazy: "We remember the fish that we ate in Egypt free of charge" (11:4)

Free! They had been totally enslaved in Egypt, yet when a person has lusts and desires the evil inclination enable one to forget so easily.  As a result Hashem fulfils the Lusts he throws and abundance of Quails at the people and as they lust for it and engulf  it become sick from it ( a punishment from above to teach the dangers and consequence of lust ).  It is interesting to note on reading the life story of Menachem Begin in Siberia in his book called “White Nights” he tells how he was given the same food every day, and in it he tells how amazed he was to find the fascinating biblical account of the food coming out of their nostrils we read this week, and how it had actually happened to him in prison!

CH 11 V 20

But even for a full month until it comes out your nose and nauseates you. Because you have despised the L-rd Who is among you, and you cried before Him, saying, "Why did we ever leave Egypt?"'

http://ohr.edu/this_week/torah_weekly/3135

“The rabble that was among them (the Children of Yisrael) cultivated a craving…” (11:4)

Many are those who desire to do something great, but how many succeed?

How many fledgling novelists get past the opening line, let alone the first chapter; and how many would-be concert pianists end up playing nothing more complicated than an iPod?

Why is it that the nearer we get to the end of something, the more difficult it becomes? Anyone who has run a race knows the feeling of coming round the last bend and searching for the tape through sweat-drenched eyes. Your legs feel like lead, your lungs feel like perforated paper bags — and it’s not just natural tiredness. The very act of completion is itself elusive, difficult.

Why?

During the same period that the Jewish People lived in Egypt there was a group of Egyptians that separated themselves from idolatry. Originally, Yosef had circumcised them, and for hundreds of years they lived apart in their own cities. At the time of the Exodus they decided to throw in their lot with the Jewish People and left Egypt with them.

Forsaking the security and comfort of Egypt, they followed the People of Israel into the barren wastes of Sinai. However, it was this same group, the Erav Rav (“mixed multitude”), who instigated the dissatisfaction with the manna that provoked G-d’s wrath in this week’s Torah portion.

What went wrong?

There’s a verse in tehillim Psalms that says, “Who will ascend the mountain of G-d, and who will stand in His holy place?”

Even after we ascend to a higher level of spirituality there remains the greater challenge of holding fast to our new place.

It’s one thing to be a spiritual tourist; it’s quite another to take up residence.

Despite their good intentions, the Erav Rav lacked the staying power to complete their spiritual journey.

The Mishnah in Avot says, “Be bold as a leopard, swift as an eagle, run like a deer and strong as a lion to do the will of your Father in Heaven.”

Rabbi Yerucham Lebovitz explained that we need four different qualities to succeed. At the beginning we need boldness to instigate a plan; the faint of heart will never have the temerity to start.

Next we need to be swift as an eagle to achieve “lift-off”. The early stages of a project require alacrity to bring it from the potential to the actual. Then we must run like a deer. Lethargy is the archenemy of success.

And, finally, when the end is in sight, we need the strength of a lion to cross the finish line. The lion is the strongest of all the animals. His is the strength needed for completion.

The Chazon Ish said that the last two pages of a mesechta (volume of Talmud) are the hardest to finish. There exists a negative drive that exerts all its powers to keep us from completion.

It’s at that point that we need the strength of a lion to push out our chests, break the tape and cross the finish line.

• Source: Rabbi Shlomo Wolbe

Ch 11 v 26

Now two men remained in the camp; the name of one was Eldad and the name of the second was Medad, and the spirit rested upon them. They were among those written, but they did not go out to the tent, but prophesied in the camp.

We see Joshua complains to Moses of two people prophesizing in the camp, beyond the mandate given by Moshe, Joshua wanted to punish them but to the contrary Moshe says he is happy that Hashem has found individuals within the camp worthy of receiving prophecy.
 

In the Sedra ch12 v 1

Miriam and Aaron spoke against Moses regarding the Cushite woman he had married, for he had married a Cushite woman.

Here we see the punishment of another extremely holy prophetess who speaks against Moses who has separated from his Cushite wife in an act of holiness.   G-d is angry with Miriam the sister of Moses for implying she was on the same level as his most beloved servant Moses our teacher, father of all prophets, and for misjudging him. G-d is explicit in his rebuke, and defends Moses, wow think about this Moses loves his Sister in fact he prays for her, it pains him to see her suffer, but G-d insists she deserves punishment, her punishment is our light and for our lesson – To Moses his honour is not at all important to him, but to Hashem how dear is his loyal servant, – G-d ends up defending him in the Torah and adds indicates even further how humble Moses is too - how beloved was our teacher!

Ch 12 V 3

Now this man Moses was exceedingly humble, more so than any person on the face of the earth.

Miriam is stricken with Tzara’ath and even after Moses fervent prayers for his holy sister  the entire nation is made to wait for her 7 days, as she is taught a lesson in proper respect for those closest to Hashem, and is sent to wait outside the Israelite camp.  The result of evil speech, we should use our speech to build and bring closeness  to Hashem.
 

Have a good Shabbos

Michael

Bamidbar and Nasso

BS”D

BAMIDBAR AND NASSO

Due to Hashem saving the Firstborn Israelites in Egypt, they were originally tasked to do the service of Hashem but due to the sin of the Chait ha Egel (calf) at mount Sinai they lost this privilege and the service was given to the Levite men who never took part in this Sin.

Sources courtesy of Ohr Somayach Institutions www.ohr.edu

http://ohr.edu/3915

The Book of Bamidbar — "In the desert" — begins with G-d commanding Moshe to take a census of all men over age twenty — old enough for service. The count reveals just over 600,000. The levi'im are counted separately later because their service will be unique. They will be responsible for transporting the Mishkan and its furnishings and assembling them when the nation encamps. The 12 Tribes of Israel, each with its banner, are arranged around the Mishkan in four sections: east, south, west and north. Since Levi is singled out, the tribe of Yosef is split into two tribes, Efraim and Menashe, so there will be four groups of three. When the nation travels, they march in a formation similar to the way they camp. A formal transfer is made between the first-born and the levi'im, whereby the levi'im take over the role the first-born would have had serving in the Mishkan if not for the sin of the golden calf. The transfer is made using all the 22,000 surveyed levi'im from one month old and up. Only levi'im between 30 and 50 will work in the Mishkan. The remaining first-born sons are redeemed with silver, similar to the way we redeem our first-born today. The sons of Levi are divided into three main families, Gershon, Kehat and Merari (besides the kohanim — the special division from Kehat's family). The family of Kehat carried the menorah, the table, the altar and the holy ark. Because of their utmost sanctity, the ark and the altar are covered only by Aharon and his sons, before the levi'im prepare them for travel.

Insights

The Good Book

“In the desert” (1:1)

This week we start reading the Book of Bamidbar/Numbers. The Hebrew name “Bamidbar” means “in the desert”. Why was the Torah given in the desert?

The desert is the archetype of desolation, the antithesis of life and activity. The symbol of civilization, of the flow and vitality of life, is the city. A city consists of houses, and the houses, stones.

The words of a sentence are like stones. Just as each stone by itself is devoid of life but when combined together into a house they form a setting for life and vitality, so too are the letters of a word. When left by themselves they radiate no light or life. They are merely lifeless stones. But when they are built into words and sentences, sayings and utterances, they radiate the light of intellect that infuses life into man, that leads him and guides him.

“With the word of G-d the heavens were made.” The entire world was created with the combination of the letters of the Hebrew aleph-beit. The letters and the words are spread out and dispersed over the whole face of the earth.

We have a choice. If, through these letters and words, we recognize G-d in the world; if they are like beads of a necklace revealing the G-dly thread that weaves the world into One, then the world is no longer a desert of desolation but a populous city vibrant with life and purpose.

However, if we fail to comprehend the writing of the Divine Hand, if we make no effort to assemble the letters of existence into words and sentences, then the world remains a desolate wilderness.

Picture two people reading the same book. One reads with insight and understanding; the other spews forth a jumble of letters and words without grasp or comprehension. The first reader kindles the light of wisdom that is in the words and he brings them to life. The second leaves behind him a trail of dead stones.

The world is a large book. Fortunate is he who knows how to read and understand it.

• Sources: Rabbi Shlomo Yosef Zevin in Torah U’Moadim

 

On Shavuot we learnt to truly connect to Hashem and his Torah we need to humble ourselves  (like the mountain and desert where we received the Torah) we realise really how insignificant we actually are as a people, a nation not mighty in numbers but so dear to G-d, that he ordered we be counted ( Rabbi Tanchuma).  Each person when counted came directly in contact with Aaron and Moshe (one should always endevour to come close to the righteous) and the term used for count actually means to Lift the head up, i.e. the meeting during the count was to show actually how important each soul is to Hashem despite the superficial status other cultures put on individuals, due to poverty, illness etc...

In Nasso each tribe with their unique quality gives presents to Hashem, the Torah goes to painstaking lengths to list and relist the same gifts each day, given by a different person heading up the tribes, G-d is showing us despite the same gift been given from each tribe he accepted each individual as a special offering to him, and each where dear to him!  We need all Jews together to be complete.

 

http://ohr.edu/3522

“These are the offspring of Aharon and Moshe… these are the names of the sons of Aharon…” (3:1)

The desire for greatness stirs the human spirit like none other.

We can look at the world and see it as a series of obstacles to be overcome; money, loneliness, depression, or we can look at the world as a chance to expand beyond ourselves.

For some, what lies behind the desire to take drugs is the warm embrace of oblivion, for a merciless release from the pain of consciousness.

For others, including the recently deceased Timothy Leary and those other criminally misguided drug-prophets of the sixties, it was desire to transcend the body, to connect to beyond.

In Hebrew, the noun for ‘small’ is katan, which is connected to the word katua, meaning ‘cut’ (in pronunciation very similar to its English counterpart). Being small means being cut off. Similarly, the Hebrew word for great is gadol, which is linked to the Hebrew name Gad; “Gad is a marching troop.” (Bereshet 49:19)

The essence of a marching troop is that it goes forward; it connects this moment to the next. Greatness is a function of connection. Great people are those who connect every moment in their lives to one singular purpose, and that gives them the ability to influence and raise the sights of all who come within their sphere of influence.

“These are the offspring of Aharon and Moshe… these are the names of the sons of Aharon…” The Talmud (Sanhedrin 19b) questions why the Torah starts off by mentioning the offspring of Aharon and Moshe, and then lists only Aharon’s sons. It answers that because Moshe taught Torah to Aharon’s four sons, he was their spiritual father.

When you teach Torah to someone you are giving him or her life no less that a genetic parent.

A person’s example and his teaching are what make him truly great; that’s what allows him to transcend his mortal frame and to father the souls of others.

 

http://ohr.edu/996

THE LONGEST MARRIAGE IN THE WORLD

"Take a census (lit. 'lift up the head') of the sons of Kehas ... according to their fathers' households" (4:1)

Once upon a time, there was a princess who married a king. The king loved the princess very much. He wrote into their marriage agreement that he would give her a king's ransom in jewels and palaces.

Shortly after the wedding, the king was called away on urgent business. Before he left, he told his young bride that he might be away for a long time, but she could trust that he would eventually return to her. A month went by. Then two. A year passed. There was no sign of the king. Two years went by. After five years, the people grew restless and decided to elect a new monarch. They told the princess to forget the king, that he would never return. But she said she knew that he would come back.

When it became known that a new king had ascended the throne, eligible suitors started to arrive at the door of the princess, attempting to woo her. She turned down flat every offer. She could never think of marrying another. Eventually, everyone forgot the king, except the princess.

Many, many years later, the king suddenly returned. He was amazed and overjoyed that the princess was still waiting for him. He asked the princess "How were you able to stay faithful to me for so long?" She answered, "Whenever I used to get a little sad and depressed, I would take out my marriage contract from the cupboard and read all the things that you promised me. I knew it wasn't an illusion, because it was written in black and white."

G-d is the King. The Jewish People are the bride. The Torah is our marriage contract.

Over three thousand years ago we went under the chupa wedding canopy with the Master of the World. We don't see the King, but despite His "absence," the Jewish People still faithfully await His "return."

What keeps us going? The inviolable pact He made with us at Sinai. Ever since the nations gave up on the King, they have tried to woo the Jewish People away from waiting. However, as a nation, we have never succumbed to their blandishments.

With every year, the wait grows more difficult; further from that wedding day some three thousand years ago. But we are still here, and we know that His return is imminent.

In the weekly Parsha of Bamidbar, the Torah speaks about Kehas the son of Levi. Levi had three sons: Gershon, Kehas andMerari. Their families were charged with various aspects of setting up and transporting the Mishkan.

There are some interesting anomalies in the way the Torah speaks of these three families. In the census of Kehas it says "Lift up the head of the sons of Kehas ... to their families, to the house of their fathers." However, when the Torah mentions the family of Gershon, it adds the words "them as well." When speaking about the third son, Merari, however, it doesn't mention to "lift his head" at all.

What does all this signify?

The three sons of Levi represent three eras in the history of the Jewish People. Kehas hints to the time that the Jewish People will live in their land, concentrated and gathered together in one congregation. The name Kehas comes from the word kehilla, congregation. During this epoch, the greatness of the Jewish People will flow directly from their illustrious ancestors, Avraham, Yitzchak and Yaakov. Thus their "head is lifted up ... to the house of their fathers." Their greatness will come from the connection to the Avos (Patriarchs).

Then comes the era of the Diaspora. The name Gershon comes from the word meaning exile. The Jewish People will wander from place to place, never finding a permanent rest. Nevertheless it will still be possible to say: "Lift up the head of the sons of Gershon, them as well, to the house of their fathers."Like the sons of Kehas, their honor and their distinction will come from their connection to their fathers, as well.

The last phase of Jewish History is embodied by Merari. This will be the bitterest chapter, when millions will be lost either physically or spiritually. The name Merari comes from the word meaning bitter (like the maror, bitter herbs we eat at the Seder).

When a marriage breaks down, the first thing to go is the celebration of the anniversary. When paralysis in Torah observance sets in, the first casualty is Shavuos. Pesach has been immortalized by Maxwell House. Bris mila circumcision is for life. Friday night chicken soup dies hard. Everyone wants to wave a lulavand esrog. But Shavuos? What do you do on Shavuos?

On Shavuos, we celebrate our anniversary. In this bitterest of epochs, the lonely bride who waits for the return of the King is symbolized by the tribe of Merari. Of Merari, the Torah does not say "lift up his head," for these last generations do not derive their honor from their connection to "the house of their fathers."

The generations who will survive a holocaust both of body and soul will need no connection to their ancestors to establish their worth. Their merit and their greatness will be self-evident.

They are like the princess who waits for the King.

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... AND COUNTING

"Hashem spoke to Moshe...saying: Take a census of the entire assembly of the Children of Israel" (1:1,2)

Why did G-d want Moshe to count the Jewish People? Didn't He already know how many they were? Imagine you come back from doing the shopping, and your spouse takes out a pack of granulated sugar and starts to count the number of sugar grains in the pack. You would probably reach for the phone and call the doctor. However, when the bank statement drops through the letterbox, we examine every penny to make sure there are no mistakes.

We only count things that are important to us.

G-d wanted Moshe to count the Jewish People to show us how important we are to Him. For every Jewish soul is an essential part of the creation.

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Sources:

• The Longest Marriage In The World - Midrash, Chasam Sofer in Iturei Torah
• ... And Counting - Divrei Chaim

 

Sorry with Yom Tov I have really been busy so I could not dedicate much time to the Blog – G-d willing I will catch up soon

I read in Zamir Cohen’s book the coming revolution this principle:

Albert Einstein wondered how people would not attribute this world to a creator, - it takes more faith to believe strong winds and gases came together and manufactured the Empire state building, given time a building will create itself all it takes is an unbelievable explosion, yet intellectual people attribute this infinitely more complex world to such an accident, but would never suggest a building would create itself given any amount of time.  The first point in recognising our Creator is true humility and reflection on the beauty and blessings around us every day!

Wishing you all a Good Shabbis!

Michael