(2-3 Minute Read)
Numbers 8:1-12:14
Topically, the Torah parasha, or portion, of Behaalotekha contains a vast variety of different themes and elements. We first read about the construction of each menorah lampstand for the Mishkan, or Tabernacle. Following that, additional instructions are given for the terms of the Levitical service. Next, the Holy One, Blessed Be He, instructed the Jewish people to observe the holiday of Pesach, or Passover. An allowance was made for a second observance of Passover, called Pesach Sheni, a month after the original Passover for individuals who legitimately were not able to observe it at the proper time. After that the Torah records a description of the Presence of the Most High appearing in a pillar of cloud and fire and leading the people of Israel to various locations in the desert. Next, the Almighty commanded a set of silver trumpets to be made to be blown by the kohenim, or Levitical priests, during times of festivals, wars, and other occasions. The Torah then describes the procession of the people of Israel, tribe by tribe. Moses’ father-in-law, Jethro (Yitro), announced that he would be departing, although Moses begged him to stay. Eventually the people of Israel returned to their usual complaining, repeating the previous complaint that they only had manna to eat, instead of the meat, fish, fruits, and vegetables of Egypt. Moses became very angry when he heard their whining, and had a form of a “break down,” so to speak. The Almighty instructed Moses to appoint a council of seventy elders from among the Jewish people to assist him with the leadership tasks. Despite Moses’ initial doubts, the Most High provided meat for the Israelite congregation in the form of a massive flock of quail. But some of the people died from a plague resulting from eating the poultry. Miriam and Aaron spoke lishon hara, or slander, against Moses. The Holy One, Blessed Be He, became angry and briefly afflicted Miriam with leprosy. At Moses’ request, the Most High healed her, and the people of Israel journeyed onward after Miriam had returned from her week-long “external quarantine” outside of the camp.
There are a plethora of angles we could take when breaking down the Torah parasha of Behaalotekha for further study. But for now we will focus on just two of them.
The Holy One, Blessed Be He, led the Jewish people through the desert by His Presence hidden in a pillar of cloud and fire. This “Pillar” would rest above the Mishkan, or Tabernacle, when the Almighty desired for the Jewish people to remain in a certain location. When it was time to change locations for the Israelite encampment, the “Pillar” would rise up and begin to move. The various tribes would pack themselves up while the tribe of Levi deconstructed the Mishkan, or Tabernacle. And then in an orderly fashion they would follow the “Cloud” of G-d’s Presence.
One of the most interesting aspects of this method of the Almighty leading the Jewish nation relates to the time frame in which the “Pillar” of G-d’s Presence would direct the people of Israel to camp in a specific location. B’Midbar (Numbers) 9:22-23 tells us that in some cases the Jewish people were directed by the “Pillar” of G-d to remain in a certain place for only a few days, and at other times for many years. No doubt the people of Israel found this peculiar. Why would the Most High bother with having the Jewish people travel to a certain place, unpack their belongings and set up their tents as well as the Mishkan, or Tabernacle, only for a mere few days? In contrast, after spending years, even decades in the same spot at times, surely the Jewish people were ready to move, but the Most High made it clear that they were supposed to stay right there. Similarly, in our own lives sometimes we don’t understand why we are placed in a certain position or situation, and especially for the time frame that we would expect. From our perspective we feel that we should either be moving faster, or maybe we feel we should have more stability and permanence. Ultimately one of the key lessons of Behaalotekha is that where G-d wants us to be and how long He wants us to be there is up to Him, and not us. In those situations, all we can do is trust that the Holy One, Blessed Be He, knows what he is doing, and understand that it is our responsibility to follow the Torah and perform mitzvot, or good deeds, wherever we are.
Another very important lesson from Behaalotekha relates to the importance of refraining from speaking lishon hara, or slanderous, damaging speech. The text of the Torah is not explicit in what exactly Miriam said with her lishon hara. Examining the Torah, our Rabbinical Sages of blessed memory have posed multiple thoughts and theories on the matter. Regardless, it is important to note how destructive lishon hara is, and that the Almighty is so incensed by it that He personally intervened to end Miriam’s negative speech once and for all. Also, Miriam and Aaron were some of the most spiritually potent leaders the Jewish people have ever had. But even Miriam, and to a degree Aaron, were not immune from speaking badly of others, including even Moses, their own brother and the great leader of the Jewish people. So, too, we should always be cognizant to guard ourselves from slipping into speaking lishon hara of anyone, especially our fellow Jews, and even more so of our established Jewish leadership.
May the Holy One, Blessed Be He, grant us the strength and the patience to live our best Jewish lives no matter where He puts us, and for however long, even if it is challenging. And may we also remember at all times what the Most High did to Miriam in the desert in response to her speaking lishon hara, or negative speech, about Moses. And may we always prevent ourselves from speaking badly of others and bringing harm to our loved ones as well as our communities.
