This week’s parsha, Behaaloscha, begins with the instructions to the High Priest, Aharon, and to the other Priests to maintain the Menorah (the holder of the lamps) in the Sanctuary. The prior parsha, Naso, ended with a detailed recital of the gifts of the chiefs of the tribes on the occasion of the inauguration of the altar. Is there a connection? Rashi brings a midrash saying that Aharon, the High Priest, and the other Priests, were depressed when they saw the many gifts the chiefs gave to the Sanctuary. So God, in this next Parsha, said to Aharon, "On your life, your role is more important than the role of the chiefs, because you are responsible for maintaining the lamps that provide the light to the Sanctuary."
The parsha continues with a description of the travels of the Israelites in the wilderness. There follows the familiar passage, which is part of our ceremony of removing and returning the Torah scrolls to the Holy Ark, "Va'yehi binso'a ha'aron…" and "U'venucho yomar." Curiously, these passages are enclosed in brackets, the only occasion in the Torah where this occurs. Why? The most common explanation is that these passages do not really belong in this particular place in the Torah. They were added to separate two incidents involving Israel complaining to Moshe. So that it should not appear that the Jews were chronic complainers, the Torah separates the passages reflecting discredit on the people.
The parsha ends with the story of Aharon and Miriam complaining against Moshe for marrying an "isha kushit." There are several explanations of the term "isha kushit." which usually is understood to be “an Ethiopian woman.” Putting aside the difficult question of who in fact did Moshe marry, the Torah says that Miriam, and by implication, Aharon, were punished with skin disease for speaking against Moshe, the most humble of people. Moshe prayed for them, saying, "El na, refah na lah," five words, and in Hebrew, all single syllables, except for one. In translation: “Oh, G-d, please, heal her.” Why so short? So that people will not say, his sister and brother are suffering, and Moshe is offering lengthy prayers. A person should know when to pray at length and when brevity is called for. As we say, "Brevity is the soul of wit" -- in the words of Shakespeare’s Polonius.
The haftorah is from the prophet Zecharia, a Second Temple prophet (Chap.2:14 - 4:7). It begins, "Shout for joy O Zion, for I come and will dwell in your midst, says the Lord." The main part of the haftorah deals with Zechariah's vision of the golden lamp stand with seven lamps placed in it, with two olive trees on either side. The prophet is puzzled and asks the Angel of the Lord the meaning of the vision.
The Angel responds, "Don't you know, Zechariah?" The prophet, understandably, answers, "No, I don't," to which the Angel states, memorably, "Not with armies, and not with power, but with My spirit, saith the Lord of Hosts. You, great mountain, will be a level ground before Zerubavel." Zerubavel was a leader of the Jewish people in their return to Zion after the First Temple was destroyed.
This week’s haftorah is also the haftorah for Chanukah.
PIRKE AVOT, ETHICS OF THE FATHERS, Chapter 2
Mishna 5 contains a number of sayings of Hillel, the noted Tanaic Rabbi. Among them: Trust not in yourself until the day of your death; Do not judge your neighbor until you reach his position; and do not say that when I will have free time I will study, because of the likelihood that you will not have the time you think necessary.
