Beha'alotekha | When It Traveled - When It Rested (Zekharia 2:14-4:7)

 

a. The difference between one menora and another

 

The Haftora that is read this Shabbat from Zekharia is well-known, for its serves also as the Haftora for Channuka. It is clearly the menora and its lights, described by the prophet in his vision, that connect it with Channuka, and they are also what connect it with our parasha. The connection with the parasha seems more concrete, since the prophecy speaks of a menora with seven lights, like the menora of the Beit Ha-Mikdash, in contrast with the lights of Channuka, which number between one (according to the basic law) and eight (if performed in the best possible manner), and have nothing to do with the number seven. The menora is dealt with at the beginning of the parasha, while the prophecy of the Haftora concludes with this vision. In between, many other issues are discussed, both in the parasha and in the Haftora, and it would be surprising indeed if we did not find some connections between them.

 

b. "When you light" vs. "with My spirit"

 

Before turning our attention to the other subjects, let us examine the two menorot. They seem quite different from one another. In the prophetic vision what stands out is the human passivity. The lights are already upon the menora; they do not need to be placed there, nor does oil need to be poured, for there is a bowl on top of the menora and two olive branches from which oil will be poured into it. And the content of the prophetic message contained within the vision is "Not by might, nor by power, but my My spirit, says Hashem..." (4:6).

 

In contrast, the parasha emphasizes action:

 

"When you light... and so Aharon did... he lit the lights... and this is how the menora was to be made... so he made the menora" (8:2-4).

 

The same type of difference also exists in the next subject discussed in the parasha – the purification of the leviim. Aharon, the Kohen Gadol, is active – he presents the leviim before Hashem. In the Haftora, Yehoshua – the Kohen Gadol – stands before the angel, and the prophet hears Hashem's voice calling to those before Him to remove Yehoshua's soiled clothes from upon him, to dress him in festive garments and to crown him with the pure mitre.

 

Again: an image of a Kohen Gadol in action as opposed to a Kohen Gadol who is passive. Facing those over whom he is authorized he is active, while before the heavenly hosts he is passive.

 

In truth, the entire parasha breathes action and movement, starting with the lighting of the lamps and the construction of the menora, via the presentation of the leviim, turning to human initiative from below, asking that Bnei Yisrael not be prevented from bringing the pesach sacrifice – an initiative answered with the notification of a second opportunity for this mitzva – pesach sheni. This would suggest that even in those matters that by nature are dictated from above there is still room for initiative from below. The climax of all the action is the JOURNEY of Bnei Yisrael: by Hashem's command they journey from one encampment to the next, with the final destination "the place of which Hashem spoke." Thus the whole parasha falls under the category of "journeying," while the Haftora characterizes "encampment." The most outstanding expression of this is pasuk 3:10, which reads, "On that day... each man will call to his neighbor, inviting him to sit under his vine and under his fig tree." Sitting under a vine and under a fig tree is the most striking symbol of quiet, peace and tranquility.

 

c. How to come to war

 

Just as the journeying and camping are discussed together in the parasha, showing that there is no contradiction between them, a similar and complementary image arises from the Haftora.

 

The parasha speaks of enemies and haters: "Rise up, Hashem; let Your enemies be scattered and let those who hate You flee from before You" (10:35). The Haftora offers a similar but softer image: "Be silent, all flesh, before Hashem, for He has arisen from His holy habitation" (2:17). Hashem's enemies, who are also the enemies of Israel (Rashi, quoting the Sifri: "Your enemies" – these are the enemies of Israel, for anyone who hates Israel hates the One who created the world..."). The parasha says of those who arise to wage war against Israel: "And if you go to war in your land against the enemy that oppresses you..." (10:9), while the Haftora speaks of an arch-enemy who would seem to belong in the heavens, while the objects of his hatred live on earth – the Satan. And just as enemies flee at the sight of the Ark on its journeys, so the Satan is silent before Hashem's rebuke. And since the identity of the enemies and the source of their hatred pales, the key to their downfall is not (only) strength and power, "but by My spirit." In the parasha, too, we find the mitzva of blowing a blast on the trumpet at a time of war in order to be remembered before Hashem and to be saved (without in any way minimizing the importance of the human defense effort, just as we have found human action throughout the parasha).

 

d. And many nations will join

 

The Haftora enlightens us with regard to another subject. We have already mentioned that the parasha speaks of enemies and haters, of war and trouble. This creates the impression that all nations oppose Israel, that they are all enemies and all haters, and it is only among the tens of thousands of the nation of Israel that the Shekhina can rest peacefully. The Haftora comes to paint a picture of the future, which is vastly different: "And many nations will join themselves to Hashem on that day, and will be My people" (2:16).

 

In truth, the root of this image is to be found in the parasha; not in the form of many nations, but rather as embodied by one individual and one family. So says Moshe to his father-in-law (or perhaps his brother-in-law – see the Ibn Ezra):

 

"And Moshe said to Chovav the son of Re'u'el the Midianite... we are traveling to the place concerning which Hashem said, I shall give it to you. Go with us and we shall be good to you" (10:29).

 

But the joining of many nations to become a nation of Hashem does not cancel the uniqueness of Israel. Attention should be paid to the fact that we are told twice in the Haftora, "And I shall dwell in your midst." Once prior to the fulfillment of the destiny: "And many nations will join...," and a second time immediately thereafter: "And they shall be a nation to Me, and I shall dwell in your midst." This seems to be aimed at allaying Israel's fears: even when many other nations join, the Shekhina will still rest among Israel. And the lights of the menora likewise testify to a special resting of the Shekhina among Israel, as we learn from the Gemara (Menachot 86b):

 

"It is testimony to all the world that the Shekhina dwells among Israel. What is the testimony? Rabba says: this refers to the western light...."

 

It may be that the difference between Israel and the nations of the world is like the difference between the kohanim and the leviim. This difference arises from the parasha: there is a difference in their function, a difference in their holiness, a difference in their status. Israel will be a kingdom of kohanim, and the nations will represent the families of leviim – "and many nations will join (ve-nilvu)."

 

e. Be Silent, all flesh, before Hashem

 

There is still more that is common between the parasha and the Haftora. The parasha describes a crisis of leadership. Moshe feels that he has no more strength to continue leading the nation alone: "I cannot myself bear this whole nation, for it is too heavy for me" (11:14). The Holy One answers him and joins seventy elders to him to lead the nation. The prophecy of the Haftora similarly does not speak of a single leader. We find mention of Yehoshua, the Kohen Gadol, he and his companions who sit before him (3:8), as well as another leader – Zerubavel (4:6).

 

A crisis of leadership that arises when a single person cannot manage alone, even if it comes about as a result of negative elements in the nation, carries a message. Even someone as great as Moshe (and the end of the parasha speaks of his greatness and uniqueness: "And the man Moshe was very humble, more than any other person on the face of the earth" – 12:3, and "In all My house he is trustworthy, I speak with him mouth to mouth" – 12:7-8) finds himself unable to lead the nation alone, for there is only One who is able to lead alone not only the nation of Israel but also the many nations who will join: "Be silent, all flesh, before Hashem...."

 

Translated by Kaeren Fish