[Par-reg] Bhaalotcha - shiur #2

Thu Jun 16 22:38:54 EDT 2005

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

    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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