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Parsha Perspectives by Ozer Alport

(11:7) והמן כזרע גד הוא ועינו כעין הבדלח

“And the Manna was like coriander seed, and its color was like the color of the bedolach (crystal).”

During their travels in the wilderness, a group of complainers began to lament the Manna which they were forced to eat day after day. They wailed that they missed the succulent tastes of the meat, fish, and vegetables which they ate in Egypt, and now they had nothing to look forward to except for Manna. On our verse, Rashi explains that in response to their complaint, Hashem wrote in the Torah a description of how wonderful the Manna was as if to say, “Look, inhabitants of the world, at what my children are complaining about.”

Rabbi Avrohom Yaakov Pam (1913-2001) notes that although we don’t merit hearing it, a Divine voice expressing frustration over the things we complain about still goes out regularly. We live in a time of unprecedented freedom and material bounty, and we are surrounded by a society which influences us to believe that we are entitled to immediate gratification, to have everything we want, exactly when and exactly how we want it. If we would only step back and view our lives with the proper perspective, we would be so overwhelmed by the blessings we enjoy that there would be no room to complain about trivialities.

Although we don’t usually hear Hashem’s direct communication about this point, sometimes He sends us the message about priorities and values through a human agent, as illustrated in the following story. A student in a yeshiva was once complaining with his friends about the quality and variety of the meals that they were served. Each boy heaped more and more criticism on every aspect of the food, until they were jolted to their senses by one of the elderly teachers in the yeshiva. The Rabbi couldn’t help but overhear their loud complaints in the dining hall and walked over to deliver a succinct lesson: “In Auschwitz we would have done anything to have gotten such food.”

Every time that a husband comes home to a messy house, filled with children’s toys and dirty clothes, and once again berates his wife over her inability to keep their house clean, a Heavenly voice challenges, “How many families would do anything to have children and would gladly clean up the mess that accompanies them, and here is somebody who has been blessed with healthy children and is upset that they make his house disorderly? Where are his priorities?”

When a husband or a child complains about eating the same supper f or the 3 rd consecutive night, Hashem can’t help but point out how many poverty-stricken families would do anything to eat this dinner every night f or a year, if only to enjoy a nutritional and filling repast. Every time that the parents of the bride and groom quarrel over petty wedding-related issues, a Heavenly voice wonders how many parents will cry themselves to sleep that evening over their inability to find a proper match f or their aging son or daughter, and who would gladly accede to any terms the other side would set … if only there would be another side.

talking points - parshas NASO
Rabbi Elazar Meisels

1. The Impact Of Our Actions

“And Hashem spoke to Moshe in the desert of Sinai in the second year of their exodus from the land of Egypt, in the first month, saying; ‘the children of Israel shall present the Pesach-offering in its proper time.’” 9:1,2

• The chapter at the beginning of the book of Bamidbar was not said until the seconed month, Iyar. From here we learn that there is no order of earlier or later in the Torah. But why indeed, did the Book of Bamidbar not begin with this chapter? Because it is to Klal Yisrael's (the Jewish People’s) discredit, that throughout the forty years that they were in the wilderness they offered no other Pesach-offering besides this one.” – Rashi
• Why would this be held against them since they were anyhow not obligated to offer the Pesach-offering until they resided in the Land of Israel? They were only delayed in the wilderness as a result of their sins, and this is what made it impossible to offer the Pesach-offering for all those years. Thus, they were held responsible for their hand in causing this delay. – Tosfaos, Masechtah Kiddushin 37b

This idea that a person is held responsible not only for his improprieties, but also for the mitzvah opportunities that are lost as a result, is truly significant. Mitzvos are an opportunity to infuse our life with meaning, and if our actions cause us to lose those opportunities, that is something that must give us pause. To help drive home this salient point, the Torah deliberately delayed mentioning this episode until now, although it would create an impression of disorder in the Torah.

2. But It’s Not Fair

“There were men who were impure, having had contact with a corpse, and they were unable to perform the Pesach-offering on that day, and they approached Moshe and Aharon, on that day. They said to him, ‘We are impure, having had contact with a corpse; why should we be excluded and not be able to bring the offering of Hashem in its proper time among the Children of Israel’”? 9:6,7

• Why should we be excluded - Moshe explained to them that the Pesach offerings cannot be brought during a time of ritual impurity. They responded, “Let the blood be sprinkled on us by ritually pure kohanim (priests) and let the flesh eaten by those who are pure.’ He said to them: "Wait, while I listen," like a disciple assured of hearing from his master's mouth… – Rashi

These men refused to accept the ruling excluding them from performing the Pesach-offering and they registered their protest with Moshe. Moshe then consulted Hashem who agreed to allow them to offer a replacement Pesach-offering the following month. Incredibly, this mitzvah was introduced into the Torah on the basis of a protest from individuals who refused to accept that they could have a share in a mitzvah. When our desire to perform mitzvos is so great that we too complain bitterly when they are unavailable, rather than issue a sigh of relief, we too will merit to fulfill all the Mitzvos that are currently unavailable to us.

3. Static-Free Transmission of Torah

“ The man, Moshe, was exceedingly humble, more so than any other person on the face of the earth…” 12:3

• Exceedingly humble – Although a person should generally practice moderation in his character traits, this is not the case with humility. For regarding humility, our sages in Pirkei Avos (Ethics of the Fathers) wrote, “You shall be exceedingly humble”. – Rabbeinu Bachya

• Moshe never sought honor for himself, and although he was often slandered, he was very reluctant to defend his personal honor. - Ramban

More than simply an admirable character trait, Moshe’s exceptional humility was a prerequisite for his status as the transmitter of the Torah. For one who seeks to represent the word of Hashem must ensure that he is a pure conduit and that his own ego does not create static in his message. Moshe’s towering level of humility ensured that this criterion could be met. Since this feat could never be duplicated, the job of transmitting the Torah in its entirety rested solely on the shoulders of Moshe. Henceforth, neither a prophet nor a scholar could tamper with his laws, neither to add nor to subtract. All they could do was reaffirm the Law of Moshe.return to top

Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

 

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Where’d You Hear That? By: Rabbi Elazar Meisels

Dear Rabbi,
I read somewhere that it’s a Jewish thing to attribute something you heard from a person to its source, and that doing so brings salvation to the world. Can you provide a source for that and some explanation for why it is so?
Thank you, Martin R.

Martin,
Thank you for your question. The answer I’m going to tell you about is actually based on the Purim story, so I’m sorry I didn’t get your question Purim time! It’s an interesting idea though, and is worth learning about at any point in the year.

The Talmud in Tractate Megillah 15b, writes, “Rabbi Elazar recounted in the name of Rabbi Chanina, ‘One who repeats something in the name of its author brings salvation to the world. This is derived from the verse [Esther 2:22] ‘And Esther told the king in the name of Mordechai…’”

This verse refers to the incident recorded in the Megillah about how Achashverosh’s two guards, Bigsan and Seresh, plotted to assassinate him. Mordechai overheard them hatching their plans and advised Esther of their plot. She informed Achashverosh, and made sure to attribute her source to Mordechai. As the Megillah goes on to tell us, when Achashverosh attempted to reward Mordechai for his loyalty, he insisted that Haman play a central role in doing so. This led to the eventual downfall of Haman, and thus serves as a source for the Talmud’s insistence that repeating something in the name of its author is a source of salvation.

I must add that the Talmud’s intent here is not to forbid plagiarism. That is already covered by the Torah’s prohibition against theft [Vayikra 19:11], and admonition to distance ourselves from anything that smacks of an untruth [Shmos 23:7]. Rather, the Talmud’s intent is to stress that it is proper to provide attribution even where the originator of the idea will not suffer a loss or mind being omitted, and you’re not seeking credit for originating the idea. Nevertheless, one should always credit the source and not take credit for ideas or information that is not original. Doing so, adds the Talmud, offers the added benefit of bringing deliverance to the world.

I’d further emphasize that when the Talmud speaks of salvation, it refers to all forms of divine assistance. This includes something as minor as finding a parking space in a crowded neighborhood, to something as significant as saving the Jewish nation from the threat of Haman.

What the Talmud does not do, however, is provide a rationale for this. Why, after all, should proper attribution lead to special divine assistance? Some commentators suggest that when a person goes out of his way to be honest, this immediately causes Hashem to view him in a favorable light. This is because Emes [Truth,] is one of the attributes of Hashem, and He is favorably disposed to those who associate with it.

Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org

Parshas Baha'Aloscha

Aharon is shown how to light the great Menorah in the Mishkan. In the presence of the nation, the Leviim are consecrated for their service in the Mishkan. They are prepared for this service from age 25-30. They serve from age 30-50. After that, they may assist other Leviim.

Following the first Pesach offering in the midbar (desert), Hashem teaches Moshe the laws of Pesach Sheni, an alternate date one month later for those who were tamay (ritually impure)  at the time of the first Pesach or who were so far from the Mishkan that they were unable to come at the proper time.

The Torah speaks about the anan (cloud) which signaled when Bnai Yisroel should march and when they should camp. The other signal is the sound of the two silver trumpets. These are blown to assemble all the people or their leaders, to announce that it is time to travel, to earn Hashem’s help during wartime, and to signal rejoicing on Yom Tov and Rosh Chodesh.

Moshe Rabbeinu importunes his father-in-law Yisro to come with the nation to Eretz Yisroel. Yisro does not do so.

At Taveira and Kivros Hataavah, Bnai Yisroel praise the food they had in Egypt, and complain about the manna. Moshe requests help in leading the people. Hashem tells him to form a Sanhedrin of 70 elders, and promises meat for the people for a month. Hashem provides birds (slav) to appease those who complained that there was no meat. The Bnai Yisroel die as they eat the slav as punishment for not being satisfied with the manna. Meanwhile, Moshe is informed that two men are prophesying. He is unperturbed, even expressing the hope that all Jews become prophets.

Miriam mentions to Aharon a domestic matter concerning Moshe, their brother. Moshe, a paragon of humility, does not respond to them. Hashem explains to Aharon and Miriam that Moshe is greater in several ways than any other navi (prophet). Miriam, though well-intentioned, is punished with tzaraas (type of skin ailment). The nation waits for Miriam a full week before traveling on. return to top

The Torah relates how, on the day that the Mishkan was set up, a cloud covered it by day and a pillar of fire by night. When the cloud would lift, the people would journey; when the cloud would rest, there would they camp. Even when the cloud would linger for a long time, the people would stand their ground וְשָׁמְרוּ . . . אֶת-מִשְׁמֶרֶת ה' וְלֹא יִסָּעוּ , and safeguard the charge of Hashem and would not journey (Bamidbar 9:19). All of their actions were עַל-פִּי ה' , according to the word of Hashem (v. 20).

The Admor of Slonim, in his Nesivos Shalom, presents a practical guide for weathering the various phases along the path of service to Hashem, by interpreting the narrative of the travels of the Mishkan metaphorically.

Each person is charged with setting up his private Mishkan, a place for the Shechinah (Divine Presence) to reside in his life. One must know, however, that encountering difficulties along the way is an inevitable part of this process. בְּיוֹם הָקִים אֶת-הַמִּשְׁכָּן , On the day the Tabernacle was set up (v. 15), immediately at the outset of one's efforts, כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן , a cloud covered the Mishkan. This is the cloud that darkens and confuses one's vision, the cloud of trials and tribulations one faces in serving Hashem. The fire that descends on the Mishkan represents one's desires that draw him away from Hashem. One must be aware that although both of these obstacles will surely present themselves to the servant of Hashem, they are all part of the Divine plan. It is only through these ordeals, by rising to the challenges and staying true to the Torah, that one achieves true greatness. For וְנַעֲלָה הֶעָנָן וְנָסָעוּ , when the cloud lifts, then they will journey (v. 21); they will reach great levels in the service of Hashem.

A deeper metaphorical reading yields a practical message for difficult times. During the times when things do not seem clear, when one is in a cloud or beset strongly by his yetzer hara (characterized by fire), these are not the times for progress and ascent. During such periods, one must focus all of his energies on maintaining the charge of Hashem, keeping his present level of spirituality with faith and tenacity. At these times, יַחֲנוּ בְנֵי-יִשְׂרָאֵל וְלֹא יִסָּעוּ , the Children of Israel would encamp and would not journey (v. 22). This is not the time to journey to new levels of spirituality.

However, וּבְהֵעָלֹתוֹ , when the cloud lifts, when the difficult times pass and the period of clarity and joy returns, then יִסָּעוּ , they would journey (ibid.); this is the time to pursue new levels of spirituality and growth. And one must take advantage of these times to progress as much as possible.

Whatever one's situation, one must remember that עַל-פִּי ה' יַחֲנוּ וְעַל-פִּי ה' יִסָּעוּ , According to the word of Hashem they would encamp, and according to the word of Hashem they would journey. Each stage is ordained and orchestrated by Hashem and is not the result of one's own efforts. At times Hashem is desirous of one's service from situations of light and at times from situations of darkness. It is the job of a person to adjust his strategy to the situation that Hashem has set for him at that particular time.

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: Rashi explains (11:31) that the quail which Hashem miraculously produced to satisfy the craving for meat of the Jews floated in mid-air at a level of two cubits (3-4 feet) off the ground, so that the Jews who went to gather them wouldn’t have to exert themselves to bend over and pick up the quail from off the ground. However, we know that a mere two verses later (11:33), the Torah relates that those who gluttonously consumed the quail died with the unchewed meat still between their teeth. If Hashem felt that their complaints and request for meat were inappropriate and planned to use the quail as an instrument of Divine punishment, why did He miraculously suspend the quail in mid-air in order to prevent unnecessary efforts on the part of such sinners?

A: The Darkei Mussar notes that we can derive from here that Hashem’s Divine system of reward and punishment is precisely meted out, and even a person upon whom suffering is decreed will only experience exactly the amount of pain which is coming to him and not the slightest bit more. We similarly find that although Joseph was sold into slavery and forced to endure untold suffering in Egypt, the Arab caravan which took him to Egypt was uncharacteristically carrying sweet-smelling spices (Genesis 37:25) in order to save him from unnecessary suffering. Rashi also writes (Leviticus 14:34) that even when Hashem brings tzara’as upon the house of a person who speaks evil of others, it still brings with it the blessing of allowing the owner to discover valuable treasures which were hidden in the walls of the house by the previous Canaanite inhabitants. Although nobody enjoys the suffering he is forced to endure throughout life, the knowledge that it is precisely meted out by a loving and compassionate G-d who won’t put him through the smallest amount of unnecessary pain can make it significantly more bearable.

Q: The Jewish people complained to Moses that they remembered the fish which they were able to eat for free in Egypt (11:5). On this verse, the Medrash cryptically remarks מכאן שמדליקין נרות בשבת – from our verse we may derive that one is obligated to light candles for Shabbos, a mitzvah which has no apparent connection to our verse whatsoever. What does the Medrash mean?

A: The Chida explains the Medrash by noting that we must first understand what they were complaining about, as we are told that one was able to make the Manna taste like anything he so desired simply through his thoughts. If so, why were they complaining about the fish they used to eat in Egypt when they were perfectly capable of causing the Manna to take on that taste with no effort whatsoever? The Gemora in Yoma (74b) explains that although one was able to make the Manna taste like anything he desired, it nevertheless retained the standard appearance of the Manna. Even though they were able to make the Manna taste like fish, they lacked the enjoyment and satiety which comes from seeing the food which they wished to taste. The Gemora there even notes that a blind person won’t enjoy or become as full from a meal as a person with normal vision who consumes the same food. Based on this complaint, the Medrash questioned how a person will be able to avoid the same dilemma on Shabbos, as he won’t be able to enjoy and appreciate the Shabbos delicacies if he is forced to eat them in darkness, and it therefore concluded that from our verse we may derive that a person is obligated to light candles for Shabbos! return to top

Ozer Alport can be reached at ozer@partnersintorah.org

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