Beha'aloscha - 4th Portion

Join me as we learn Chumash for Wednesday, the fourth Torah reading of parshas Balak, chapter 9, verse 15. Yesterday we learned about the new Pesach that was given to the Jewish people for somebody who missed out and did not have a chance in bringing the Pascal offering. We also learned about the first time and only time that the Jewish people brought the Pascal offering on the first month, the 14th of 14th of Nissan in the second year of the Exodus of Egypt. Today, we continue as the Torah tells us of how the Jewish people would travel in the desert, the signals of their journey, the trumpets that were made when they would journey and gather the Jewish people together. Chapter 9, verse 15. Uviyom hakim hamishkan. On the day that the tabernacle was erected, the first of Nissan in the year 2449, kisa anan es hamishkan, the cloud of glory covered over the tabernacle, ohel ha'edus for the tent of meeting. Uve'erev hayah al hamishkan kemareh esh baylah. And on the evening, there was an appearance of a fire over the tabernacle and it stayed there until the morning. Rashi 15, hamishkan ohel ha'edus. Hamishkan, what does it mean? The tabernacle ohel ha'edus, which was meant for being a tent, l'luchot ha'edus, for the tablets, for the tablets which were there as a testimony for the Jewish people, and thereby telling us that the divine presence was there. Yiyalah mishkan, kemay choyve al hamishkan. was present on the tabernacle. V'chein lashon kol parsha, this is what it's talking about the rest of the Torah reading, when it talks about something that was current, happening at the moment. Verse 16. Kein yihyeh tamid anan v'ish It was a constant that you had always the cloud covered it by day and there was the appearance of an fire at night. Verse 17. Ulefi ha'alot ha'anan. And whenever God decided it was time to travel, then the cloud would depart from the tent. It would uplift itself. May I loyal from the top of the tent then the Jewish people knew that it was time to travel. The place where the cloud would stop. That's where the Jewish people would encamp. Rashi He always on and 17. It would depart the cloud would go up. It doesn't make sense to make say that doesn't mean to leave that just means going up. Something that grows it go it can mean that is getting taller. Verse 18 They would travel according to God's mouth meaning according to God's bidding. The Jewish people would travel according to God's bidding they would encamp. As long as the cloud was on top of the tent at top of the Tabernacle the people remained encamped. Rashi we learned this by the work of how when they made the Mishkan the Jewish people would travel the cloud of glory would so to speak roll up the Mishkan would roll and become on top of the camp of Yehuda cuz they were the first coming like a long beam. The law um Then they sounded the shofar. There are you the taco there were three kinds of sound of blast the straight blast short blast and then a long blast with the trumpets. They would not go into motion with pronounce and announce then you would start traveling. So you had first the cloud would curl then they would sound the trumpets. Mosha would announce Kuma, then the Jewish people would travel. Al Pi Hashem Yachanu, what does it mean Pi Hashem? Ki Venisroel Chanu, once the Jewish people would encamp, Amud Anan v'Amud Eish Tamud v'Laila, the cloud within would like spread its wings, would like like a palm branch opens up its its branches, Finim Shech Al Gabei Bnei Yehuda K'min Sukkah, and it would stretch over the camp of Yehuda like a Sukkah hovering over it. Lo Ya'aleh Anan Lifnei She Lo Yisroel, wouldn't go on top the Tabernacle yet, Ad Mosha Omer until Mosha would say Shuva Hashem Livrachas Yisroel, rest here the encampment of the God of the Jews. Havei Yomer, from here we see, when we say Al Pi Hashem U'viyad Mosha, according to the what God would say through Mosha, meaning by Mosha saying Shuvo or Kuma, that's what would happen when the Jewish people would travel, and that's when the people would encamp. Verse 20. Verse 19. U'v'harich Anan, and at times the cloud would linger Al Hamishkan at the Tabernacle Yamim Rabim for many days, V'shamru Bnei Yisroel Mishmeres Hashem, and the Jewish people would would guard and they they would guard the God's charge, Lo Yiso, and they would not travel. Verse 20. V'yeish She Yihyeh Yamim Mispar, that there was only there for a few days, Al Hamishkan on the Tabernacle, Al Pi Hashem Yachanu, Al Pi Hashem Yiso, according to the bidding of God, they traveled according to the bidding of God, they encamped. V'yeish K'lomar U'fa'amim, at times, Yamim Mispar, Yamim Mu'atim, a few short days. Verse 21. V'yeish She Yihyeh Anan Me'erev Ad Boker, there were times that the cloud was there from evening to morning, V'na'alo Anan, the cloud would then uplift, Baboker in the morning, V'nis'u, and they would travel, O Yamim or a day, O Laila or a night, V'na'alo Anan V'nis'u, there were sometimes they remained just evening until the morning, until the cloud departed, and there were other times that the cloud remained for a day and a night, and then the cloud would depart, and then they would travel. Rashi 22, verse 22. O yamim or whether it was for 2 days, o chodesh or a month, o yamim or for a year. Beha'alotcha Mishkan as long as the cloud lingered on top of the Tabernacle, Yachnu B'nei Yisrael the Jewish people camped. V'lo yisa'u they did not travel. U'v'ha'alotcha say, the moment that the cloud departed, yisa'u that's when they would travel. O yamim, the word yamim in this case doesn't mean days, because he already said yamim which means 2 days, chodesh a month. Shana means a year. Yamim golasa in a year would be that he's allowed to redeem it that we learned previously in the book of Leviticus. Verse 23. Al pi Hashem yachanu v'al pi Hashem yisa'u, according to God's bidding they encamped, according to God's bidding they traveled. Et mishmeret Hashem, they kept the charge of God. Shamaru, they watched it. Al pi Hashem b'yad Moshe, according to God through Moshe, that's we mentioned before that Moshe would say shuva, or Moshe would say kuma. Chapter 10 verse 1. We now learn about the special trumpets that would be used to know when to travel and to gather the Jewish people. Vayedaber Hashem el Moshe lemor, God says to Moshe saying, ase lecha kesef, make for yourself two silver trumpets. Miksha ta'ase otam, they should be beaten hammered out of one solid piece of silver. V'hayu lecha mikra ha'eda, this will be for you to communicate to summon all the people. of when people would be traveling. Ase lecha Rashi, she yihyu tekuim lifanecha kemelech, they should blow the trumpets in front of you like a king. Like it says v'hi bishurei melech, in front of a king that Moshe was considered a king and they would sound these shofars. So Moshe was like a king and then everybody would gather. Ase lecha, what does it mean? She yihyu mishulachim, it should be from your silver. Do not take it from the communal money. Use it from your own silver that you have. I say you're going to be the one making it. When you're going to be the one to use it and nobody else. And that's why we find when motion passed so to these trumpets went with them as well. And Yeshua used a shofar not a trumpet. When you're going to want to talk to the Sanhedrin. Or any of the other people should grow less if they like. You're going to call them. You're going to summon them through blowing these trumpets. When it's time to travel. Just go to the summit. You're going to blow on these trumpets as a sign that it's time to go. From here you see you had over here according to three different signs that the Jewish people knew when it was time to travel. Number one by God because since the cloud would depart. Number two according to motion because he said the words. According to the trumpets that were sounded. You should make it out of one solid piece of silver. By banging a hammer and using a chisel you then make these trumpets. Verse three, the circle you'll blow in them and the community and all the community congregation will gather before you. They'll pass open by the entrance of the tent of meeting. The circle you'll blow with them at one time. Both trumpets at one time. This is a sign to call the entire community together with the leaders. You should never go to the community everybody would gather at the tent of meeting. Verse four, in the score but if you're only going to blow one of them that means that's blowing both trumpets. If you only blow one of the trumpets then then the leaders will gather to you. Russia the leaders and the representatives of the Jewish people. Sim, who's Sim? Let me turn around and see him. is a symbol. This is the way that you would call all the leaders. Shinem as it says, that the leaders will gather to you. They will also gather at the tent of meeting. And I know this from the previous verse from the when you have two verses that have the exact same words, I learned the laws that apply here to the laws that apply there as well. Verse five. When you blow a teruah, a teruah is a bunch of short a series of short beats. Those were all tekiahs. When you're going to do a series of short beats, then then the camps, the divisions that are resting on the east will start traveling first. Rashi, skytem teruah siman masa machanes. This is the way you know when it's time to travel. When you're going to have tekiah teruah tekiah, a regular sound, a short beats, and then a long sound, then you will know it's time to travel. This is the way we learn in the sifrei from the extra verses that were able to read and understand what exactly and how it worked. Verse six. Uskytem teruah shenis, then you'll blow another time of short beats. Then all the divisions that are camped south teruah yisku lemas'am. You're going to then blow these short beats and they will know that it's time for them to travel. Verse seven. Vehakhel et ha'edah, but when it comes time to ensembling and assembling the congregation, bringing everybody together, tiku, then you will only blow the tekiah sound velo yari'u, and not the teruah sound. Not the short beats, but only the long one long sound. Rashi, vehakhel et ha'edah, af yesh omer because he said before masa um the purpose of the trumpets is to assemble people and to travel. So You created the gathering of the people and the machine and like when you assemble the people, you're going to be using two cornem and both trumpets and if so too when they travel with two cornem and both trumpets. You all would think mama so the same way when it comes time to travel you have the long blast the short beat and then the long blast so too you would do it when you're gathering everybody. May I obtain therefore how would you know what would be the difference between gathering the people or telling them to travel? You created all of the mass of them would lay more therefore the Torah says if you have when you gather everybody there's no short beats. For all of them so too when it comes to the leaders that is similar now he gave you a sign how you going to know what each one of the blowing was for. You want to call everybody you want to call everybody assembling the people it's going to be two trumpets and just a takia. For the leaders one trumpet zoom zoom from both of the cases assembling whether the leaders or the people you're only going to do one long blast but no short beats. However when it comes to traveling two trumpets two people are you going to have long blast short beats and long blast so the same would be by gathering and by traveling as the amount of people and the amount of trumpets but different beats for both of them. Verse 8 and who are the people that are going to be blowing the shofar the children of Aaron the Cohen are going to be blowing into these trumpets the this is going to be as a statue for all time for all generations. Rashi In any of these occasions when you want to assemble the people or time to travel it's going to be the Cohen and that are going to be the ones blowing these trumpets the so too and will come a war against you and your land against against an adversary that attacks you must blow a true you're going to blow the short beat into the trumpet then he scared him remember before God favorably then they therefore you'll be saved from your enemies. First 10 on the and on the joyous day that means on the day that you designate to celebrate that victory over your enemies and on your holidays the first of each month and you'll blow long blow and these trumpets Ali when you are bringing your Ascent offerings and your peace offerings this will be as a remembrance before God and Hashem I am your God Rashi. On your Ascent offerings referring to carbon to the communal offerings that we brought on these special occasions whether it was thanking God for what happened or the Shabbos whatever it may be from here we know when we talk about the verses on Rosh Hashanah talking about Kingdom Malkist that on Rosh Hashanah we have an obligation to say verses and we blow the shofar for three different reasons number one for showing that God is our King God shall remember us and to also sound the shofar each one of these have a separate obligation and this is what we see in this verse that the Torah mentions number one Malkist about the kingdom number two which is done in Rosh Hashanah the king remembering and Shofres the concept of blowing the shofar that because of this we are asking God be our King remember us and thereby take care govern us and be there for us. This concludes the fourth Torah reading of Parshat Balak.