PARSHAS BEHAALOSECHA - פרשת בהעלותך

"And they went on their journeys according to the word of the LORD" (Numbers 9:15-23)

Since they travelled only according to the command of Hashem they did not have to do any action other than resting. This is the meaning of "and they rested in the Wilderness of Paran", that all they needed to do was rest. Despite this, they still were in the Wilderness of Paran, for they were able to bring Puranios - פורעניות - trouble - to the nations of the world.

(Divrei Binah - Parshas Behaalosecha p. 54)

In Parshas Behaalosecha, it is written in the Holy Zohar that Aaron the Priest was the שושבינא דמטרניתא - the attendant of the Queen (i.e. the שכינה הק') - and Moses was the שושבינא דמלכא - the attendant of the King (i.e. הקב"ה). I heard from the holy mouth of the Holy Rabbi, the Rebbe Yaakov Yitzchak, the Holy Jew from Peshischa, zt"l, that Aaron the Priest was like a wedding attendant for the Jewish People, to bring the Souls of Israel to the Blessed Lord, and to beautify them before the King, just as a bridal attendant beautifies a bride for her bridegroom - bringing the Jewish people close to God and making them pleasing before Him. And Moses was the wedding attendant of the King, to bring the King and to make him attractive to the Israelites, that the Jews, that they should develop a passionate love for God.

Understand well the sweet words of his holy lips.

(Sefer Tiferes HaYehudi p. 34)

"And thus did Aaron..." (Numbers 8:3)

Rashi,of blessed memory, explains that this verse comes "to tell over the praise of Aaron, in that he did not deviate from the command of G-d". Let us try to understand his holy words. The Mishnah in Sanhedrin says that "all Israel has a share in the World to Come". The Sages also teach that every Jew has a portion and share in the Holy Torah. And the main effort of a person in this world is to see to it to reach his root. This comes by connecting himself to his personal portion in the Torah. By doing this he elevates his soul to the true service of G-d. We find that the concept of "changing" is connected to suffering, G-d forbid, as we see in the teaching of the Sages that "he changed his face and he was cast away" is a reference to the generation of the Flood and the generation of the Dispersal after building the Tower of Babel. There are some souls that fall from their level, G-d forbid, and are only able to be lifted back up and be repared through suffering, as was the case of the generation of the Flood, etc. However, if a person connects himself and clings to serving G-d and clings to His Torah, and reveals through his service his personal portion in the Torah, through this he is completely and truly elevated to his root, without any suffering, G-d forbid. Then he is able to be worthy to complete goodness in his life. This is the meaning of "to tell over the praise of Aaron inasmuch as he did not change". It means that through his amazing power and holiness, Aaron uplifted all of the souls of Israel, to completely elevate them to their purpose, and to pour down to them the blessings of all goodness, so that they would not need to be exposed to any sort of "change", which is a reference to suffering, as we explained above. This is because his elevation of each individual Jew brought the person to his root and his individual portion that is related to the root of his soul. Through this comes the complete rectification, and abundant goodness to the entire House of Israel, Amen, so may it be His Will.

(Divrei Binah, Parshas Behaalosecha p. 53-54)

"And the LORD said to Moses, speak unto Aaron and say to him, when you light the lamps... And Aaron did so" (Numbers 8:1-3)

Another explaination of this concept (see the preceeding teaching in the original book p.47-49) can be related to the verse, "I, the LORD, have not changed, and you, o House of Jacob, have not been destroyed" (Malachi 3:6). The explanation of this verse is that the entire purpose of Creation was only for the sake of the Jewish people, for they are the purpose of all the worlds. Since this is the case, it is fitting that the Jews should have all the good things in this material world. When a person looks at the state of our Exile, and the abundant persection and bondage that the Jews have suffered in our many exiles, one heart may become stale within him, that he might say, G-d forbid, that maybe G-d changed His mind about us, G-d forbid. This is why G-d says in scripture that "I, the LORD, have not changed", to mean that there is never, G-d forbid, any change whatsoever in the Will of G-d, despite all that you see. It is only because you have not been "chalisem", which is usually translated as "destroyed". However, "Chalisem", can also be related to the word "Tachlis", which means "ultimate purpose". This means that since you have not yet reached your ultimate true purpose, you must continue to endure all sorts of refinement through the means of exile. When you are worthy to understand the true purpose for which the world and all that fills it was created, then you will actually see that there has not been any change, G-d forbid, in the simple Will that G-d intended at the time of Creation. This is the meaning of "to tell over his praise inasmuch as he did not change". It means that the hidden true purpose of Creation is revealed when we see that there is not the slightest bit of change in G-d's Will. (ed. note: Which includes His command to Aaron, and by Aaron's fulfillment of G-d's Will, we see that His Will has not changed) Through this, there is truly an outpouring of blessing to the Jewish people, an abundant outpour of goodness in both spiritual and material matters, inasmuch as the original purpose of Creation was only for the sake of the Jewish people, as explained above (ed. note: therefore all of Creation ultimately yearns to contribute to the welfare of the Jewish people). May G-d pour down life, blessing, and goodness to the congregation of Israel from now and forever, amen, so may it be His Will.

(Divrei Binah, Parshas Behaalosecha p.49-50)

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