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SEDRA : Beha'alotcha Hertz Chumash P.605 Numbers Chap. 8

This week's Sedra is generously sponsored by David Baer.

SYNOPSIS:

Aharon was entrusted with the task of arranging the outer six lamps of the Menorah so that their lights projected towards the seventh and central shaft.

The Levi'im were readied for their service in the Mishkan by purifying themselves through washings and sacrifices. They were told that only Levi'im between the ages of thirty and fifty were to take part in the service, but those between the ages of twenty-five and thirty were to be trained for their future duties.

The first Pesach after the Exodus was observed on the fourteenth day of Nisan. Those who were impure at that time asked that they also be allowed to partake of the Pesach offerings. A special date, the fourteenth day of Iyar, was set aside for those who were impure or too far away on the regular Pesach day to bring the Korban Pesach. This date is now called "Pesach Sheni" the second Passover.

The cloud of the Lord lifting from the Mishkan was a signal for the members of the camp to continue their journey. Moshe was commanded to make two silver trumpets. They were to be used to announce the commencement of the march forward, to summon the entire assembly to the Mishkan, to sound the alarm before a battle and to proclaim joyous occasions, such as the festivals of the New Moon.

After almost a year in the wilderness of Sinai, the people were told to journey to the wilderness of Paran. Moshe asked his father-in-law, Yitro, to accompany the people but Yitro preferred to return to his native land of Midian.

During the journey, the people began murmuring against Hashem's leadership. Hashem's anger was aroused and He caused a fire to burn in their midst, prompting terror and destruction. The fire abated only after Moshe had prayed to Hashem on the people's behalf.

However, the people had not learned their lesson. Urged by the mixed multitudes that had accompanied them out of Egypt, they complained again, this time about the lack of meat in the desert. Their murmurings led Moshe to feel that the burden of leading the people was too great for him to bear alone. Hashem responded by telling Moshe to assemble seventy Elders who would assist him in leading the people. The Elders were assembled and the spirit of prophecy rested upon them.

In response to the people's complaints about a lack of meat and the boring taste of "Manna", Hashem caused the wind to blow an abundance of quails from across the sea. The people gathered the quails greedily, but when they began to eat, many died.
Miriam, Moshe's sister, was punished with leprosy for defaming Moshe. After one week outside the camp, while the nation waited for her, she was completely healed.

HAPHTORAH HERTZ CHUMASH P.620 ZECHARIAH chap 2,14

The Sedra opens with a description of Aharon's duties in kindling the Menorah. This theme is continued in the Haphtorah where a menorah accompanied by an olive tree on either side is described in the vision of the prophet.
This vision forms the basis of the emblem of modern Israel. This haphtorah is also read on Channukah because of its reference to the Menorah. Noteworthy in particular is the credo at the end of the haphtorah setting the tone for the nature of the rebuilding of the Temple and rehabilitation of the nation : "Not by might, nor by power, but by My Spirit says the Lord of Hosts".

TELL ME RABBI ..... RESPONSE IN PRAYER - AMEN

The Hebrew word 'amen' has entered almost every language in the world and is one of the most universally known words. It is also one of the most ancient, originating in the Torah as a response of affirmation. In Deuteronomy 27: 16-26, we find a series of pronouncements by the Levites to which the people responded "Amen." The Book of Chronicles 1 (16:35) clearly indicates that in the time of King David, the people responded with "Amen" upon hearing the blessing :
"Blessed be the Lord G-d of Israel from now and unto all eternity".

When a person says the word "Amen," he indicates his endorsement of the words that he has just heard, and affirms his belief in the truth of what has been said. He acknowledges his identification with the prayer or the blessing, as though he himself had said it. Where "Amen" follows a petitionary blessing or a prayer of supplication, it also carries the meaning of "so may it be."

The Talmudic sages saw great significance in this word. Rabbi Hanina stressed that the three Hebrew letters that make up the word "Amen" stand for the three Hebrew words `El Melekh Ne'eman,' ("G-d, Faithful King"). As such "Amen" is an acknowledgment of the yoke of the Divine Kingdom (Shabbat 119b).

The sages regarded the response of "Amen" as a fulfilment of the verse : "When I proclaim the name of the Lord, give glory to our God!" (Deut.32:3). What this means is that Moses said to the Israelites, "When I bless the name of G-d, you should respond and declare G-d's greatness by answering `Amen'".

Anyone who hears another recite a blessing is required to respond with "Amen" upon its conclusion.

This rule was particularly significant before printed prayer books came into widespread use. Since most people were not able to pray by heart, they could fulfil their obligation to pray by listening to the prayers said by the Prayer Leader and answer "Amen".
Such a response was equated with the recitation itself. Even after printed prayer books became commonplace and most people were able to recite the prayers for themselves, the Prayer Leader's repetition of the Amidah and the congregation's response of "Amen" remained integral and meaningful parts of Jewish worship.

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