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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